HittlH 



M 



■KH 



siMBitiiy 



£. ! I§i§ 






























> 












, 


















^ v^ 






^ ^, *; 












,v> % 



,v 






.^ ^ 



,0o. 










r oo^ 



' ++ V* 






y *< 















%$ 



nsTsl 



\ V * 












ilk', "< 









' 



Kc <■ 











s 
























v *, 
























*, v-V 



ItfiM 




g 



^ 



THE LIFE 



GEORGE FOX ; 



DISSERTATIONS ON" HIS VIEWS 



CONCERNING 



THE DOCTRINES, TESTIMONIES, AND DISCIPLINE 
OF THE CHRISTIAN CHURCH. 



BY 



SAMUEL M.^JAISTNEY, 



AUTHOR OF THE LIFE OF WILLIAM PENN. 



"If ye suffer for righteousness' sake, happy are ye." — 1 Peter iii. 14. 

" And they that be wise shall shine as the brightness of the firma- 
ment ; and they that turn many to righteousness, as the stars for 
ever and ever."— Daniel xii. 3. 



ufci. 



S3 

PHILADELPHIA: 

LIPPINCOTT, GRAMBO & CO. 

1853. 



> 



x 






&\<p 



Entered, according to Act of Congress, in the year 1853, by 
SAMUEL M. JANNEY, 

in the Clerk's Office of the District Court of the United States for the 
Eastern District of Virginia. 

STEREOTYPED BY J. FAGAN. PRINTED BY T. K. AND P. G. COLLINS. 



CONTENTS. 



CHAPTER I. 

Page 
Protestant Reformation — State of society in England in the middle 
of the 17th century 17 

CHAPTER II. 

Birth and parentage — Serious deportment — Withdraws from com- 
pany — Temptations — Goes to London — State of Society there — 
Returns to Drayton, visits Priests and professors of religion — 
His distress of mind — Religious exercises — Travels into Derby- 
shire~, Leicestershire, and Nottinghamshire — Elizabeth Hooton 
convinced — George Fox appears in the gospel ministry. 1624-48 30 

CHAPTER III. 

His views on gospel ministry — On lawyers, physicians and priests — 
On understanding the Scripture — He goes into the "steeple- 
house" at Nottingham — The "more sure word of prophecy " — 
He is east into prison — Taken to the Sheriff's house — Again in 
jail — Released and travels in the ministry — Is beaten and abused 
at Mansfield — Reproves the Ranters at Coventry — Meets with 
Priest Stevens — Prays for a sick man, who is healed — Attends a 
meeting at Derby — Is examined and committed to prison. 
1648-50 45 

CHAPTER IV. 

Preaching of George Fox in steeple-houses considered — His letter 
to Colonel Barton — To the Mayor of Derby concerning oaths- 
Conversation on perfection — The jailer convinced — Epistle of 
George Pox to Friends — Is visited by his relations — Refuses to 
give bond for good behaviour— Abused by the magistrates, and 
remanded to prison — His letter to the justice and to the priests — 
A trooper convinced — George Fox refuses a captaincy — Is put in 
jail among the felons — Letter to the judges on the penal laws — 

Epistle to Friends. 1650-1 60 

(v) 



VI CONTENTS. 

CHAPTER V. 

Release from prison — Visits Litchfield — Passes through Notting- 
hamshire, Derbyshire and Yorkshire — Conyincement of R. Farns- 
worth — J. Nayler and W. Dewsbury — Preaches at Beverly — 
Visits Justice Hotham — Consternation of a priest — Visits York 
minster — Rudely treated — At Cleaveland meets with Ranters — 
Meeting at Malton — At Pickering — A clergyman convinced, who 
travels with him — Passes through Patrington — Is apprehended — 
Searched by a Justice and set at liberty — Forgives his persecu- 
tors — Ascends Pendle-hill — A vision — Convincement of many in 
the Dales of Yorkshire. 1651 76 

CHAPTER VI. 

Meeting at Firbank chapel — Convincement of Francis Howgill, 
J. Camm, John and Ann Audland — Meetings at Kendal and 
Underburrow — Convincement of E. Burrough — Swarthmore — 
Convincement of Margaret Fell and family, among whom were 
Thomas Salthouse, Wm. Caton, and Ann Clayton. 1652 89 

CHAPTER VII. 

Able coadjutors of George Fox — Several clergymen convinced — 
The clergy instigate persecution — At TJlverstone George Fox is 
abused by the people — His wonderful recovery — His conversation 
with a soldier — He and James Nayler cruelly beaten at Wal- 
ney — Judge Fell issues warrants to apprehend the rioters — Mag- 
nanimity of George Fox — At Lancaster assizes he contends with 
the priest — Is victorious — Epistle of George Fox. 1652 102 

CHAPTER VIII. 

Prediction concerning the Long Parliament — Views on Prophecy 
and Miracles — Convincement of A. Pearson — Letter from him — 
Journey to Cumberland — Controversy with a Priest — Meetings 
at Cockermouth, Bingham, and Carlisle — Imprisonment of Geo. 
Fox at Carlisle — Is beaten by the Jailer — Sings while beaten — 
Challenge to his persecutors — Cromwell's Parliament — Liberation 
of George Fox — Convincement of J. Parnel and John Stubbs — 
Ministry of John Stubbs and S. Fisher — Their visit to Rome — 
George Fox on Perfection — His account of Friends' prosperity — 
Convincement of George Whitehead and John Burnyeat. 1653 114 

CHAPTER IX. 

George Fox leaves Swarthmore — At Drayton meets N. Stevens — 
Controversy with him — Arrested by Col. Hacker and taken to 



CONTENTS. Vll 

London — Interview with Cromwell — Great meetings in London — 
Settlement of Friends' meetings in the city — Letter from A. Pear- 
son — Second visit to Whitehall — Cromwell's news-monger — His 
triers of the clergy — George Fox travels in Kent and Sus- 
sex — Visits J. Parnel — Sketch of his life and death. 1654.. . ... 131 

CHAPTER X. 

Cromwell's pretensions examined — Milton on religious liberty — 
One thousand Friends in prison — Hostility of the clergy and 
magistrates, and indifference of the Protector — George Fox re- 
visits Drayton — Proceeds to "Warwickshire — Is visited by "W". 
Edmundson — Sketch of W. Edmundson's life — George Fox visits 
a sick woman among the Baptists — Returns to London — Meets 
with J. Nayler — Travels in several counties, escorted by a cap- 
tain — Sends an address to Land's-End — Arrested by Major Ceely 
and sent to Lanceston jail — Meets General Desborough — Trial 
before Judge Glyn — Offence of the hat — Paper on swearing — 
Major Ceely's malice — Defence of George Fox— He is remanded 
to prison. 1655-6 144 

CHAPTER XI. 

State Prisons — George Fox in Doomsdale — He is released — Goes 
to Exeter, and meets with J. Nayler — Delusion of Nayler — His 
trial and punishment — His restoration and death — His dying 
expressions — George Fox attends meetings at Bristol in an 
orchard — Returns to London — Has two interviews with Crom- 
well — Travels in most parts of the nation — Great numbers of 
Friends in prison — George Fox's letters to Friends — General 
meetings of Friends. 1656 159 

CHAPTER XII. 

Visit to Wales — Meets with John Ap-John, and Thomas Holmes — 
Tumult at Brecknock — Meetings in Wales — Returns to Ches- 
ter — Cromwell's proclamation for a fast — George Fox again in 
Wales — Great meetings and remarkable sermon — Controversy 
with a priest — Dispute with a governor — John Ap-John impris- 
oned and released — Vision of George Fox — Return to Liver- 
pool — To Manchester — To Swarthmore — Attends a General 
Meeting — Large meeting at Langlands — J. Wilkinson con- 
vinced — Epistle to Friends concerning blacks and Indian slaves. 
1657 174 



VU1 CONTENTS. 

CHAPTER XIII. 

Visit to Scotland — Opposes the Calvinistic Doctrines — The curses 
of the clergy — "Visits Leith — Edinburgh — Summoned before the 
Council — Ordered to leave the nation — Goes to Glasgow — Stir- 
ling — Perth — Rudely treated — Returns to Edinburgh — Leaves 
Scotland — Comes to New Castle — Durham — Attends a Yearly 
Meeting in Bedfordshire — Advice to Ministers — Convincement 
of Isaac and Mary Penington — George Fox disputes with a 
Jesuit. 1657-8 " 187 

CHAPTER XIV. 

Interview with Cromwell, and letter to him — Letter to Lady Clay- 
pole^ — To the Protector, on persecution — Sufferings of Friends — 
Letter to Parliament — Last interview with Cromwell — Death of 
the Protector — His character — Independents' declaration, and 
George Fox's answer — Illness of George Fox at Reading — His 
epistle to Friends against war — Richard Cromwell — Changes of 
government — General Monk — Commotion in London — George 
Fox visits the west of England — Meeting in the orchard at 
Bristol. 1658-9 204 

CHAPTER XV. 

Restoration and promises of Charles II. — Wickedness in London — 
Letter of R. Hubberthorn — George Fox attends general meet- 
ings at Balby and Skipton — He is arrested at Swarthmore and 
committed to Lancaster jail — M. Fell applies to the King — 
George Fox's letter to the King — Book called the " Battledoor" — 
George Fox's examination in London — Released by the King's 
order — Seven hundred Friends released from prison — Fifth- 
monarchy insurrection — Persecution of Friends — Four thousand 
in prison — Declaration presented to the King — He orders the 
liberation of Friends — Execution of the Regicides — George 
Fox and the Jesuits — Account of the martyrdom of Friends in 
Boston — Deputies of Massachusetts in London — Their inter- 
view with George Fox — Union of Church and State in Massa- 
chusetts the cause of persecution. 1660-1 219 

CHAPTER XVI. 

Preaching of Friends in foreign lands — Funds raised — George Fox 
proposes a colony in America — Letter of Josiah Cole — George 
Fox's conversation with a Papist — Marriages of Friends — Their 



CONTENTS. IX 

sufferings — Address to the king — George Fox the younger — Letter 
of T. Sherman to George Fox — Travels of George Fox in the 
country — Seized by Lord Beaumont, and sent to Leicester jail — 
His trial and liberation — Death of Edward Burrough and Rich- 
ard Hubberthorn — Travels of George Fox. 1661-3 234 

CHAPTER XVII. 

Visits Colonel Kirby — Is apprehended — His examination by the 
Justices — His trial at the Quarter Sessions — Committed to Lan- 
caster prison — Sufferings of Friends — Margaret Fell committed 
to prison at Lancaster — Her trial before Judge Twisden — Trial 
of George Fox — He is remanded to prison. 1663-4 248 

CHAPTER XVIII. 

George Fox and M. Fell continue in Lancaster Castle — Sufferings 
of prisoners — They are again brought before the Judges — Their 
trial and sentence pronounced — They are remanded to prison — A 
vision of George Fox. 1664-5 264 

CHAPTER XIX. 

Conventicle act — Sufferings and banishment of Friends — Plague 
in London — G. Whitehead and Gilbert Latey remain to nurse the 
sick — Sufferings at Reading — Letter of George Fox to the pris- 
oners — Removal of George Fox to Scarborough castle — His 
sufferings there — His conversation with Papists — With Dr. 
Witty— A^ith Dr. Craddock— His release. 1665-6 281 

CHAPTER XX. 

Great Fire in London — Thomas Ibbitt's prophecy — Travels of 
George Fox — He reproves the followers of J. Perrot — ■ Recom- 
mends meetings for discipline throughout the Society — Meetings 
of Dissenters prohibited by proclamation — Conduct of Presby- 
terian clergy — George Fox visits Esquire Marsh — Conversation 
with a Papist — Visits Scarborough — Travels in Ireland — Returns 
to England— His marriage with Margaret Fell. 1666-9 296 

CHAPTER XXI. 

George Fox on the Education of Orphans — M. Fox imprisoned — 
Letter of George Fox to her — Renewal of Conventicle Act — 
Sufferings of Friends — George Fox's Visit to the Prisoners — 
His Travels — His sufferings in Spirit — His View of the New 



X CONTENTS. 

Jerusalem — His Prayers — His Wife, being released, comes to 
London — George Fox and others embark for Barbadoes — Chased 
by a Pirate — Remarkably preserved — Meeting in Barbadoes — 
Bules of Discipline — Advice to Slaveholders — Letter to Governor 
of Barbadoes — Visit to Jamaica — Death of Elizabeth Hooten — 
Voyage of George Fox to Maryland. 1669-72 311 

CHAPTER XXII. 

His kind reception in Maryland — 3. Burnyeat — General Meetings 
at West River and Cliffs — Eastern Shore — Meeting with Indians- 
Journey to New Jersey — Long Island — Rhode Island — Yearly 
Meeting — Shelter Island — Meets William Edmundson — Returns 
through New Jersey, Newcastle, Third-Haven — Sails for Vir- 
ginia — Travels to Carolina — Meetings with Whites and Indians — 
Travels in Virginia — Establishes Meetings for Discipline — Disor- 
ders produced in Virginia by J. Perrot — George Fox returns to 
Maryland — Sails for England — Arrives at Bristol, and meets his 
wife — Declaration of indulgence, and liberation of four hundred 
Friends — Travels to London — Goes with his wife to visit William 
Penn at Rickmansworth. 1672-3 327 

CHAPTER XXIII. 

Arrested and committed to Worcester Jail — T. Lower remains with 
him — Examination at the Sessions — Taken to London — Appears 
before the Court of King's Bench — Sent back to Worcester — 
Conversation with a Priest — Doctrine of Perfection — Trial at the 
Quarter Sessions — Permitted to Travel — Attends Yearly Meet- 
ing — Second Trial at Worcester — Premunired — Sickness in 
Prison — Pardon offered, and declined — Letter from William 
Penn — Trial at London before Judge Hale — Released from 
Prison. 1673-5 342 

CHAPTER XXIV. 

Residence of George Fox at Swarthmore — Epistle to Friends — 
Separation of Wilkinson and Story — Charges against them — 
George Fox resumes his travels — Letter to his wife — Testimony 
against tithes — Yearly meeting of London — Visit to William 
Penn — Answer to Roger Williams — Account of Robert Bar- 
clay — Visit to Holland — Yearly meeting of Amsterdam — Prin- 
cess Elizabeth Palatine — Letter to Friends in Dantzic— Return to 
England. 1675-7 358 



CONTENTS. XI 



CHAPTER XXV. 



George Fox meets the adherents of Wilkinson and Story — Visits 
Isaac Penington — Death of Isaac Penington — Yearly Meeting, 
1678 — Letter of George Fox to his wife — Letter to Friends 
against schism — Return to Swarthmore — Epistle to Friends — ■ 
Yearly meeting, 1680 — Visit to Friends' schools — Sufferings and 
constancy of Friends — George Fox prosecuted for tithes at 
Swarthmore — Advice on choosing sheriffs — Disturbance at Grace- 
church street meeting — At Devonshire house, &c. — Yearly 
Meetings, 1683 '4 — Redemption of Algerine captives — Visit to 
Holland. 1677-84 ... . 370 

CHAPTER XXVI. 

Occupation in London — Yearly Meeting, 1685 — Death of Charles 
II. — Accession of James II. — Liberation of 1300 Friends — ■ 
Yearly Meeting, 1686 — Epistle of George Fox to Friends — His 
Gift of a Meeting-House — King's Declaration of Indulgence — 
George Fox on Prayer — On the Way to the Kingdom — On 
Heaven — Accession of William and Mary — Act of Toleration — 
Yearly Meeting, 1690 — Epistle to Friends — Death of George 
Fox— Death of Margaret Fox. 1684-91. 386 

CHAPTER XXVII. 

Personal appearance — Dress — Property — Character — Ministry — 
The early Friends — Statistics of the Society — Conclusion 404 



A Dissertation on the Views of George Fox concerning the Doc- 
trines of the Christian Church 415 

A Dissertation on the Views of George Fox concerning Christian 
Testimonies. 451 

A Dissertation on the Views of George Fox concerning Christian 
Discipline.. 479 



PREFACE. 



The life of George Fox is a subject of interest, not only to the 
devout Christian, but to the student of general history. To the 
former, he appears as an instructive example of the inward or spiritual 
life; to the latter, as one of the most efficient instruments in the 
cause of religious and civil liberty. 

The signal changes which have been wrought during the last two 
centuries, in the opinions, laws, and institutions of Christendom, are 
to be attributed less to the labours of enlightened statesmen and 
jurists, than to the teaching and example of those religious reformers 
who became the instruments in the Divine hand to dispel the clouds 
of superstition, and shake the foundations of despotism both in 
church and state. Among these, the subject of this work is entitled 
to hold a conspicuous rank. It was remarked of him by a distin- 
guished American statesman,* that " G-eorge Fox alone has, without 
human learning, done more towards the restoration of real, primitive, 
unadulterated Christianity, and the extirpation of priestcraft, super- 
stition, and ridiculous, unavailing rites and ceremonies, than any 
other reformer in Protestant Christendom has with it." 

In offering to the public this biography of that great and good 
man, I would by no means discourage the perusal of his excellent 
Journal, of which it has been said by Sir James Mackintosh, that 

* Gov. Livingston. See Am. Museum, VIII. 255, December, 1790. 

(xv) 



XVI PREFACE. 

" it is one of the most extraordinary and instructive narratives in the 
world, which no reader of competent judgment can peruse without 
revering the virtue of the writer." 

Although the Journal, and other works of George Fox, have fur- 
nished a large proportion of the matter contained in this volume, I 
have, by diligent research, been enabled to enrich my narrative with 
facts and anecdotes from many other writings of the early Friends, 
some of which are now exceedingly rare. 

My design has been to relate the most important and interesting 
incidents in his life ; to interweave with my narrative the biography 
of his wife, Margaret Fox; to introduce sketches of his most 
prominent coadjutors ; to give a succinct history of the Society of 
Friends during that period ; to connect it with the general history 
of the times ; and to furnish an instructive work, that may gain the 
attention of readers generally. How far this design has been accom- 
plished, the public can best determine. 

In the Dissertations at the close of the volume, great pains have 
been taken to give a clear and impartial statement of the views of 
George Fox concerning the important subjects embraced in them ; 
and, in relation to controverted points, copious selections from his 
works are introduced, to enable the reader to judge for himself. 

S. M. Janney. 

Near Purcelville, Loudon County, Va., 
10th month 20th, 1853. 



LIFE OF GEORGE FOX. 



CHAPTER I. 

INTRODUCTORY. 

Protestant Reformation — State of society in England in the middle of 
the 17th century. 

In no other part of Europe has the Protestant Reformation 
been so effectual in promoting civil and religious liberty as in 
Great Britain. Its progress, however, was slow in its earliest 
stage, being subjected to the caprice of a despotic monarch, 
fettered by the influence of a powerful priesthood, and opposed 
by the prejudices of an ignorant people. 

All great changes in the opinions and habits of mankind 
must necessarily be gradual, and in no respect are men more 
tenacious of their views and feelings than in relation to the 
momentous concerns of religion. The doctrines that have 
come down to us from our fathers, and the religious ceremo- 
nies we have been engaged in from our youth, are associated 
in our minds with all that is dear and all that is venerable ; 
with the tender ties of parental affection, and the reverence 

due to an Almighty Creator. 

2 (17) 



18 LIFE OF GEORGE FOX. 

It is difficult to estimate, — perhaps impossible for us to 
appreciate, — the mental conflicts which must have agitated 
those mighty minds that first ventured to question the truth 
of doctrines implicitly believed for many generations, to point 
out the inefficiency of time-honoured observances, and to 
attack the abuses of a hierarchy whose power was authorita- 
tive throughout Europe, and had been accumulating by the 
usurpations of a thousand years. 

At the beginning of the sixteenth century, the Pontifical 
chair was occupied by Alexander VI. , who has been called 
the Nero of the papal throne. A more odious compound of 
vice and hypocrisy has seldom been exhibited before the world ; 
and his son, Caesar Borgia, whom he promoted to a high office 
in the church, was not less noted for his profligate morals and 
vindictive temper, which rendered him a terror to the Eoman 
people. 

It is remarked by the learned historian of the Popes, that 
"there was but one spot in the world where such deeds were 
possible; that spot alone, where unlimited temporal power 
and the highest spiritual authority were united in the same 
individual."* 

Never was any court more corrupt than that of the Vatican. 
It had become a regular system with nearly all the Popes, 
to enrich their relatives from the public revenues, and some 
of them established their children and nephews in princely 
estates. 

All offices, civil and ecclesiastical, were exposed to sale; 
many new offices, with exorbitant fees attached, were created 
for the express purpose of being sold;f and, indeed, every 
expedient that could be devised by a cunning and mercenary 
priesthood, was adopted to raise money for purposes of luxury 
and ambition. 

Among the most lucrative of these priestly inventions was 
the sale of indulgences, by which the purchasers were exempted 

* Ranke's Hist, of the Popes, 31. t Ibid, 130. 



REVIVAL OF LEARNING. 19 

from penance, and assured of forgiveness for their crimes. 
Alexander VI. was the first to declare officially that they 
released sinners from purgatory.* 

After his death, and the short reign* of the warlike Julius 
II., John de Medici succeeded to the Pontificate under the 
title of Leo X. His munificent patronage of learning and 
the fine arts, his lavish expenditure for the adorning of his 
capital, and his prodigality in maintaining the splendour of 
his court, impoverished the papal treasury and induced him to 
push the sale of indulgences to a shameful and ruinous extent. 

In Italy, the revival of ancient learning which had recently 
taken place, was attended with scepticism throughout the 
ranks of the learned ; while infidelity and open profanity pre- 
vailed among the priesthood, and the populace were sunk to 
the lowest depths of licentiousness. 

In Germany, there were, among the scholars, some earnest 
and devout souls ; and among the lower classes, where super- 
stition most prevailed, there were many whose minds had been 
partially enlightened by the preaching of the various dissent- 
ing sects. 

The doctrines and sufferings of the Waldenses, the Albi- 
genses, the Bohemian Brethren, the Lollards, and Wickliffites, 
had sown the seeds of reformation throughout Europe, and 
now the fields were white already to the harvest. 

It was, however, ordered by Divine Providence that the 
torch which was destined to set Europe in a blaze of religious 
controversy, should first be lighted in the cloisters of a 
monastery. 

Martin Luther was a monk in a convent at Erfurth, belong- 
ing to the order called "The Hermits of St. Augustine." 
He had devoted himself to a monastic life from a sense of 
duty, hoping to find in the solitude of the cloister an exemp- 
tion from temptation and a release from the burden of sin. 
It was in vain, however, that he resorted to austerities of 
human invention, to watchings, fastings, maceration of the 
body, and ceremonial observances. A sense of sin still 
* Ranke's Hist, of the Popes, 33. 



20 LIFE OF GEORGE FOX. 

oppressed him, and the suggestions of evil were not repressed 
in his bosom. His body was worn almost to a skeleton, his 
mind oppressed with sadness, and he thought only of the ter- 
rors inspired by a lively apprehension of divine justice. 

While in this state of despondency, he was visited by Stau- 
pitz, vicar-general of his order, a man of tender feelings and 
religious experience. He sympathised deeply with the afflicted 
monk, advised him to study the Scriptures, and gave him, what 
he never before possessed, a copy of the Bible, which he prized 
as an inestimable treasure. From this time forward the sacred 
volume became his constant companion, and the Epistles of 
Paul were his favourite subjects of study. 

There was one text which especially claimed his attention, 
" The just shall live by faith." 

This doctrine afforded peace to his agitated mind. He 
came gradually to see that the works in which he had been 
engaged had no saving efficiency, — that the remission of sins 
cannot be purchased by money, nor obtained by penance; but 
is the free gift of God through Christ. 

The talents, learning, and piety of Luther recommended him 
to the Duke of Saxony, Frederick the "Wise, who appointed 
him a Professor of Theology in the University of Wittemburg. 

It was here that the Reformation began, in the year 1517, 
by the publication of his thesis against indulgences. Without 
intending to attack the Roman see, he at first aimed only at 
the abuses of the church, but he soon found that these abuses 
were interwoven with its whole structure. His censures were 
resented as presumptuous, his opinions condemned as heretical, 
and a bull of excommunication was issued against him, by 
which he was declared an obstinate heretic, and the secular 
arm invoked for his destruction. But a fire had been kindled 
which could not be extinguished. It spread from heart to 
heart, and from kingdom to kingdom, until the whole of 
Europe was involved in a fierce conflict of religious con- 
troversy. 

The outworks of the church, — its superstitious observ- 



JOHN WICKLIFFE. 21 

ances, — had been assailed by other reformers, and they per- 
ished in the attempt ; Luther attacked the citadel, and it 
shook to its foundations. The Roman hierarchy claimed to 
be the depository of divine truth, and the Pope pretended to 
hold the keys of St. Peter. Luther appealed to the sacred 
scriptures as the standard of christian doctrines, and claimed 
the right of every man to read them in his vernacular tongue. 
Justification by works was a prominent doctrine of the papacy, 
and the source of its greatest revenues ; justification by faith 
in Christ alone was the fundamental principle of the Protestant 
reformers. 

The seeds of the Reformation had been sown in England 
by John Wickliffe, who lived a hundred and fifty years before 
the time of Luther. He was the first to translate the New 
Testament into the English language, a service of inestimable 
value to the cause of truth ; but his version must have had a 
limited circulation, as the art of printing was then unknown. 

Wickliffe's views were far in advance of the age, and even 
clearer, in some respects, than those afterwards advanced by 
Luther. He denied the supremacy and infallibility of the 
Pope, as well as the doctrine of transubstantiation. He 
maintained that prescribed forms of prayer are contrary to 
christian liberty, that sins are not abolished by water baptism, 
without the baptism of the Spirit, that those are presumptuous 
who affirm that infants are not saved who die without bap- 
tism, and that wise men should leave that as impertinent 
which is not plainly expressed in scripture.* His doctrines 
were condemned, his books burnt, and himself imprisoned, by 
order of a Council of Bishops in 1382 ; but owing to the dis- 
sensions at Rome, where two anti-popes were then at war with 
each other, he was released and suffered to live in peace. 

" He wrote near two hundred volumes, all which were called 
in, condemned and ordered to be burned, together with his 
bones, by order of the Council of Constance, in the year 1425, 
forty-one years after his death." f 

* Neal's Hist. Puritans, I. 29 30. t Ibid. I. 30. 



22 LIFE OF GEORGE FOX. 

His followers became very numerous after his decease, and 
suffered much persecution at the instance of the clergy. It 
is asserted by Knighton, a contemporary historian, that more 
than half the people of England embraced his doctrines.* 
They were sometimes called Lollards from their supposed 
resemblance to a German sect of that name. 

It is said they continued to be numerous at the time of the 
Reformation, and some historians assert that the Anabaptists 
in England sprang from the Wickliffites. 

It is well known to all readers of history, that the rupture 
between the Roman hierarchy and the Anglican church was 
occasioned by the Pope's refusal to grant a divorce to Henry 
VIII. It was a quarrel in which both the Pontiff and the 
King, under pretence of religious scruples, displayed the most 
discreditable passions ; — prevarication on one side, being no 
less conspicuous, than profligacy on the other. It was, how- 
ever, through the overruling of Divine providence, made in- 
strumental to the promotion of the Reformation, by giving a 
fatal blow to the papal supremacy in England. 

The form of church government established by Henry, of 
which he made himself the head, was but slightly removed 
from that of Rome. The persecution of Dissenters still con- 
tinued, but the ecclesiastical courts, those terrible engines of 
oppression, were somewhat restrained and made subservient 
to the civil power. 

An English version of the scriptures, by Tyndale was printed 
at Antwerp in 1526, and afterwards in Hamburg, which being 
introduced into England was sought for by the people and 
read with great avidity. The bishops being dissatisfied with 
it, the king called it in by proclamation, and another edition 
was printed in England under the supervision of Archbishop 
Cranmer. In the latter part of his reign the king leaned 
more towards the papal doctrines and ceremonies : he even 
prohibited the reading of the New Testament in English " by 

*Neal, II. 354. 



RISE OF THE PURITANS. 23 

women, artificers, apprentices, journeymen, serving-men and 
labourers."* 

During the reign of Edward VI. the Reformation made 
some progress, but after his death it was arrested by the 
bigoted Mary, who restored the Catholic priests, and lighted 
again the fires of persecution. After the short and troubled 
reign of Mary, her sister Elizabeth occupied the throne with, 
signal ability. She restored the Protestant religion, but being 
fond of pompous ceremonies, she imposed upon the English 
clergy some vestments and observances, borrowed from the 
Roman ritual, which gave much dissatisfaction. 

Those among the clergy who objected to these relics of 
popery, being men of severe morals, acquired the appellation 
of Puritans. They were generally Calvinists in their doctrines, 
and members of the established church, but, by the severity 
of the Bishops, many of them were driven from her commu- 
nion. 

The court reformers in the reign of Elizabeth admitted 
that the Church of Rome was a true church, though corrupt 
in some points of doctrine and government, and that the 
Pope was a true bishop. These concessions they thought 
necessary because the English bishops pretended to derive 
their authority by succession from the Apostles, through the 
Romish church. The Puritans, on the contrary, affirmed the 
Pope to be Antichrist, and the church of Rome utterly apos- 
tate. They not only renounced her communion, but dis- 
claimed the validity of ordination by succession. 

The most prominent and renowned among the reformers, 
both in Great Britain and on the continent, adhered to the 
popish idea of entire uniformity in doctrine and worship ; an 
attainment which is not necessary, neither is it possible with- 
out violating the principle of religious liberty. Another 
idea, equally erroneous, which they brought with them from 
the Church of Rome, was the establishment and endowment 
of a national religion — a union of church and state. 

*Neal's Hist. Puritans, I. 42. 



24 LITE OF GEORGE EOX. 

These views appear to have been held by nearly all the 
German, Swiss, English, and Scotch reformers, and each 
party among them, when it attained to power, used the secular 
arm to coerce the consciences of men. Uniformity was the 
rock on which the reformers split.* To attain this fancied 
good, they repressed the feelings of Christian charity, quench- 
ed the spirit of Divine grace within them, and for a mere 
difference in religious opinions or forms of worship, inflicted 
fines, imprisonment, and death. Some of the clergy who 
held these persecuting tenets, were prevented by feelings 
of humanity from carrying them into practice ; others were 
sincere bigots, who thought to do God service by persecuting 
and defaming those whom they considered heretics ; but we 
have reason to believe that a much larger number were 
worldly-minded men, who embraced their profession from 
sordid or ambitious motives. These were the supple tools of 
power, and readily acquiesced in all the changes of the 
English hierarchy. 

When the Protestant religion was restored by Elizabeth, 
"most of the inferior beneficed clergy kept their places, as 
they had done through all the changes of the three last reigns, 
and without all question if the queen had died, and the old 
religion had been restored, they would have turned again ; but 
the bishops and some of the dignified clergy, having sworn to 
the supremacy under King Henry, and renounced it again 
under Queen Mary, thought it might reflect a dishonour upon 
their character to change again, and therefore, they resolved 
to hold together, and by their weight endeavour to distress 
the reformation. Upon so great an alteration of religion, the 
number of recusants out of 9400 parochial benefices was in- 
considerable." "Not above two hundred and forty three 
clergymen quitted their livings, "f 

The Puritans, who had been restrained with a strong hand 
during the long reign of Elizabeth, hoped on the accession of 
James I. to enjoy favour and protection ; as that monarch 

* Neal. I. 75. ' f Ibid. I. 82. 



CIVIL WAR. 25 

had been educated in principles similar to their own. They 
were, however, disappointed, for the weak and pedantic king 
was soon gained over by the prelates of the established 
church, who flattered his vanity and instilled into his mind 
that well-known maxim of priestly invention, " no bishop no 
king."* Notwithstanding the rigorous execution of the 
penal statutes against non-conformity, the Puritans continued 
to increase more rapidly. This may be attributed in part to 
the industry of their preachers, and to the greater purity of 
their morals, when contrasted with the clergy of the estab- 
lished church. 

The Puritans, moreover, gained credit and favour in the 
country by opposing the despotic maxims in relation to 
government, put forth by the king and supported by the 
bishops. 

Charles L, though far superior in intellect to his father, 
inherited from him those maxims of despotism, which, being 
obstinately adhered to, cost him his crown and his life. On 
his accession, the Puritans were already numerous and influ- 
ential ; — they were the staunch advocates of the constitution, 
and when the king pushed his prerogative to such an extent 
as to endanger the liberties of the people, they contended for 
the rights of Parliament until a civil war ensued, which con- 
vulsed the whole kingdom. 

Seldom has there been a conflict which stirred so deeply 
the passions of men, — for the interests of religion, no less 
than the civil liberties of the people, were supposed to be at 
stake. 

On the side of the king, were arrayed the dignitaries of 
the church, the heads of universities, and the most powerful 
of the nobility. They based their pretensions on the long 
established usages of the realm, the apostolic succession of 
the bishops, and the divine right of kings. 

On the side of the parliament was found the great body of 
Protestant nonconformists ; composed of various sects, but 
all agreeing in their love of civil liberty, and their antipathy 

* Neal, I. 219. 



26 LIFE OF GEORGE FOX. 

to the established church. Among their leaders were men of 
great learning and commanding talents : grave in deportment, 
deliberate in counsel, prompt and energetic in action. Re- 
ligion appeared to be the ruling principle of their lives : not 
the religion of the New Testament, lamb-like and peaceful, 
but rather that fiery zeal which animated the judges and 
avengers of Israel. They applied to themselves the commands 
and promises of the Old Testament, and branded their adver- 
saries with epithets directed by the inspired penmen against 
heathen idolatry. Their zeal was stimulated by their ministers, 
who maintained that they fought in the cause of Heaven ; and, 
against the lukewarm they raised the cry, " Curse ye Meroz, 
curse ye bitterly the inhabitants thereof; because they came 
not to the help of the Lord against the mighty." * 

Many of the officers in the Parliament army officiated as 
chaplains ; prayers and hymns resounded throughout the 
camp, strict discipline was observed, and care was taken that 
no acts of lawless violence should be committed by the sol- 
diery. The army of the king, by its insubordination, proved 
to be a scourge wherever it was quartered, — that of the 
Parliament, on account of its strict discipline, was considered 
a protection to the people. Is it surprising, that, with such 
troops, the military genius of Cromwell should prevail over 
the king, or that having thus prevailed, a man of his ambition 
should employ the army to promote his own elevation ? 

Such was the state of the British nation in the year 1643 
when George Fox had nearly attained to manhood. The long 
Parliament was in session, and its armies were contending 
with the King; the Assembly of Divines at Westminster, con- 
voked by Parliament, was engaged in debate upon religious 
doctrines and church government ; and the whole nation was 
shaken and convulsed with new ideas of religious and civil 
liberty. The Assembly was divided into three parties ; Pres- 
byterian, Independent, and Erastian. These Puritan sects 
did not differ materially in doctrine from the Anglican Church, 

* Life of "W". Dewsbury, Friends' Library, II. 224. 



PURITAN SECTS. 27 

except in the article of predestination, which they held in its 
fullest extent; whereas the bishops had gradually modified 
their views on this point, and some had embraced the Armi- 
nian doctrine of free-will. 

The great points of difference between the Protestant 
dissenters and the Episcopal Church, related to ceremonial 
observances and church discipline. 

All the Puritan sects rejected the liturgy and the surplice, 
but they differed among themselves in regard to church 
government. The Presbyterians held that the terms presbyter 
and bishop were used as synonymous in the primitive church. 

Accordingly they had but one class of clergy, who were 
presbyters. From among the lay-members were chosen ruling- 
elders, who were associated with the ministers in the church 
sessions and presbyteries. Several Presbyteries composed a 
Synod, and from the Synods, delegates consisting of ministers 
and elders were sent to the General Assembly, which was the 
highest judicature of the church. 

The Independents acknowledged no such subordination in 
their order of government ; they affirmed that every congrega- 
tion was a complete church, and should have full power to 
make and administer its own discipline. Hence they were 
sometimes called Congregationalists. 

The Erastians took their appellation from Erastus, a German 
divine of the 16th century.* They maintained that the pas- 
toral office was only persuasive, without power to refuse the 
sacraments to any, or to inflict censure upon offenders. The 
punishment of all offences either of a civil or religious nature 
they would reserve exclusively to the civil magistrates. This 
was a small sect, there being but two of their ministers in the 
Westminster Assembly. 

The Independents were more numerous and rapidly in- 
creasing in influence, but the Presbyterians were by far the 
most numerous portion of that body. 

The Parliament having sent commissioners to treat with 

*Neal, 1.190-1. 



28 LIFE OF GEORGE FOX. 

the Scots, they returned with a proposition for "a solemn 
league and covenant," between the two nations, which being 
submitted to the Westminster Assembly was accepted, and 
soon after was ratified by both branches of the Legislature. 
This league, adopted in 1643, was professedly for promoting 
the Protestant religion, and the Covenanters bound themselves 
with an oath "to endeavour the extirpation of popery and 
prelacy ; that is, church government by archbishops, bishops, 
their chancellors and commissioners, deacons and chapters, 
arch- deacons, and all other ecclesiastical officers depending on 
that hierarchy." The Covenant was sworn to by the members 
of the assembly, and of the parliament, and an act was passed 
requiring it to be taken by all persons in England above the 
age of eighteen years. In Scotland the public authorities 
required it to be sworn to and subscribed on a penalty of the 
confiscation of goods." 

The Westminister Assembly next proceeded to draw up a 
confession of faith, and a form of church government, modelled 
on the Presbyterian, which, being submitted to Parliament, was 
confirmed under the title of "A directory for public worship, 
passed January 3, 1644-5." 

The established church having been subverted by the cove- 
nant, the previous year, and the Directory not being carried 
into general practice throughout the kingdom, the people 
were left at liberty, in most places, to pursue their own in- 
clinations or sense of duty, with regard to divine worship. 
The various dissenting sects previously existing, which had 
been somewhat restrained by the ecclesiastical courts, now 
came forth more boldly to advocate their principles, and reli- 
gious controversy almost engrossed the public attention. 
Among these were the Arminians, who opposed the calvinistic 
doctrine of unconditional election and reprobation, maintain- 
ing that Christ died for all men, and that his grace is freely 
offered to all. 

The Baptists were numerous in some places, there being 



LANGUAGE OF THE PURITANS. 29 

in the year 1644, forty -seven congregations of them in the 
country, and seven in London. 

They were chiefly distinguished from others by maintaining 
that the ceremony of baptism must be performed by immer- 
sion and confined to adults. They were of two classes or 
parties : those who adhered to the calvinistic doctrine, were 
called Particular Baptists ; the others, who professed the 
Arminian tenet of free-will, were called General Baptists. 

The Antinomians are mentioned as a considerable sect 
during that troubled period. They held that the moral law 
is not obligatory under the gospel, and that the elect cannot 
do any thing displeasing to God ; they denied the necessity 
of good works as the fruits of holiness, and thus sapped the 
foundation of morality. Similar views were held by the 
Ranters, who interpreted Christ's fulfilling the law for us, to 
be a discharge from any obligation or duty the law re- 
quired, "as if Christ came not to take away sin, but that we 
might sin more freely at his cost and with less danger to our- 
selves."* These doctrines being carried into practice led to 
the grossest licentiousness. 

During the civil wars and the Protectorate of Cromwell, 
the affairs of government were singularly blended with the 
concerns of religion. The debates in Parliament often turned 
upon abstruse points of theology, long sermons were pro- 
nounced before them, political prayers were made, and public 
fasts were proclaimed. Cromwell and his officers exhorted 
their troops in the camp and in the field ; captains and cor- 
porals ascended the pulpits and expounded the scriptures, 
seeking in the Mosaic code and the book of Kings for pre- 
cepts and examples to justify the principles of their covenant. 

The language of the Puritans, even in conversation, was 
distinguished by a style of thought and expression borrowed 
from the Hebrew prophets ; and many of them gave to their 
children baptismal names expressive of pious emotions. A 
remarkable example of this was the name of one of their 

* Perm's Rise and Progress of the People called Quakers. 



30 LIFE OF GEORGE FOX. 

preachers who obtained a seat in Parliament, and is known in 
history by the singular appellation of Praise-God Barebone. 

Amid all the fanaticism which then prevailed, there was, 
however, a great deal of real piety, and much greater purity 
of morals, than had been before the Reformation, or immedi- 
ately thereafter. Many, being dissatisfied with the formality 
of the Anglican Church, as well as the sanctimonious manners 
of the Puritans, withdrew from both, and indeed from all 
visible churches ; in order to seek for instruction in private 
meditation and prayer. 

They were known by the name of Seekers, and by some 
were called the Family of Love. 

It was among these, as will be seen in the following narra- 
tive, that George Fox found the readiest reception for his 
doctrines. 



CHAPTER II. 

Birth and parentage — Serious deportment — Withdraws from com- 
pany — Temptations — Goes to London — State of Society there — 
Returns to Drayton, visits Priests and professors of religion — His 
distress of mind — Religious exercises — Travels into Derbyshire, Lei- 
cestershire, and Nottinghamshire — Elizabeth Hooton convinced — 
George Fox appears in the gospel ministry. 

1624— '48. 

George Fox was "born in the month called July," then 
the fifth month, old style, "in the year 1624, at Drayton- 
in-the-Clay," * now called Fenny Drayton, Leicestershire, 
England. 

His father, Christopher Fox, was a weaver by trade, an 
upright man, and so noted for his probity, that his neighbours 
called him righteous Christer. His mother's maiden name 
was Mary Lago, a pious woman, sprung from the stock of the 

* The edition of George Fox's Journal referred to in the biographical 
part of this work, is that of Collins, New York, 1800. 



HIS SERIOUS DEPORTMENT. 31 

martyrs, and " accomplished above most of her degree in the 
place where she lived." * They were members of the esta- 
blished church, and endeavoured to educate their children in 
conformity with its doctrines and mode of worship. From his 
childhood, George " appeared to be of another frame of mind 
than the rest of his brethren ; being more religious, inward, 
still, solid and observing," as appeared by the answers he 
would give, and the questions he would ask in relation to 
divine things. f 

His mother observing that he abstained from the sports of 
childhood, treated him with great tenderness, and encouraged 
his serious deportment and pious disposition. At the age of 
eleven years, he was so far brought under the sanctifying 
influence of divine grace as to attain a state of righteousness 
and purity. He was taught by this heavenly monitor to be 
faithful, "inwardly to God, and outwardly to man, and to 
keep to yea and nay in all things, that his words might be 
few and savory, seasoned with grace." 

His school education was limited, but it appears that he 
learned in his youth " to read pretty well, and to write suffi- 
ciently to convey his meaning to others." J 

Some of his relatives observing his serious deportment, 
wished that he should be educated for a priest, — a term then 
applied to ministers of the established church, — but others 
advised a different course, and finally it was concluded to 
place him with a man who was by trade a shoemaker, who 
also dealt in wool and kept sheep. During part of his minor- 
ity, George was employed as a shepherd, a business well 
adapted to his contemplative spirit, and as Wm. Penn observes, 
was "a fit emblem of his future service in the church of 
Christ." 

He sometimes used in his dealings the word "verily," and 
it was a common remark among his acquaintance, " If George 
says verily, there is no altering him." When boys and rude 

* W. Penn's Preface to Geo. Fox's Journal. f Ibid. 

X Sewel's Hist, of Quakers. 



32 LIFE OF GEORGE FOX. 

persons would deride him, he did not resent it, but maintained 
a peaceable behaviour ; which, together with his innocency 
and honesty, gained him the general favour. 

At nineteen years of age, being on business at a fair, one 
of his cousins and another person, who were both professors 
of religion, invited him to join them in drinking a jug of 
beer, and he, being thirsty, consented. When they had drunk 
a glass apiece, his companions began to drink healths, and 
calling for more beer, they said "he who would not drink 
should pay all." 

George, being grieved with their conduct and conversation, 
took out a groat and laid it on the table, saying, " If it be so, 
I will leave you." This incident was the means of awakening 
more deeply his religious consciousness. He saw that the 
professors of the christian name were too generally resting 
in a form of outward observances, without coming under 
the influence of that life-giving spirit which renovates the 
soul. 

He returned home in deep distress ; he did not go to bed 
that night, nor could he sleep ; but " sometimes walked up 
and down, and sometimes prayed and cried to the Lord." It 
was then a language was impressed upon his mind, as from on 
high, " Thou seest how young people go together into vanity, 
and old people into the earth ; thou must forsake all, young 
and old, keep out of all, and be as a stranger unto all." 

As the divine Master was permitted to be tempted in the 
wilderness, so, in the ordering of Infinite Wisdom, it has often 
been the lot of his devoted servants to be led into solitude 
and apparent desertion, for the trial of their faith, that the 
secrets of their own hearts might be made manifest, — the 
voice of the true shepherd distinguished from the voice of the 
stranger, and that great truth established in their experience, 
"man shall not live by bread alone, but by every word that 
proceedeth out of the mouth of God." 

Being impelled by a sense of duty to withdraw from the 
companionship of men, George Fox, in the year 1643, left 



HIS TEMPTATIONS. 33 

his relatives and travelled to Lutterworth and Northampton, 
making some stay in those places, and thence passing on, he 
arrived in Buckinghamshire the following year. During this 
journey, he kept aloof from all society, sometimes seeking 
retirement in his chamber, and often walking in the fields or 
in the chase to wait upon the Lord. At this time, he was 
subjected to much mental suffering through deep religious 
exercise, for although he had led a life of remarkable purity, 
he- found within himself a conflict between the powers of 
light and of darkness, he was assailed by strong temptations, 
and tne enemy of his soul rose like a flood to overwhelm him. 
It was then "he saw how Christ was tempted," and he was 
led to believe that through the power of Christ revealed in 
his soul, he also should be enabled to overcome. At this 
time he read the Scriptures diligently, and prayed for Divine 
aid to open their hidden treasures. Many professors of 
religion, observing his serious deportment, sought his acquaint- 
ance, but he, perceiving they did not possess what they pro- 
fessed, shunned their society and lived in seclusion. 

Proceeding on his journey, he came to London in the year 
1644. The city was then the focus of intense excitement 
concerning religion and government. 

The celebrated Long Parliament and the Westminister 
Assembly of divines were both in session. Having driven 
the king from his capital, and overthrown the hierarchy of 
the Anglican Church, they were now engaged in framing 
another system of church government and civil polity. 

The most powerful among the Puritan sects at that time 
were the Presbyterians, who were exceedingly zealous in their 
religious exercises, and so rigid in their principles that they 
resorted to coercive means for the suppression of heresy. 
During the short period of their ascendency, persecuting laws 
were passed, intended to force upon the nation their form of 
worship and church government.* In this course they were 

* Hume, III. 655, and Neal. 



34 LIFE OF GEORGE FOX. 

opposed by the Independents, who were then in the minority. 
They contended for liberty of conscience for themselves and 
for all who " agreed in the fundamentals of Christianity ; but 
when they came to enumerate fundamentals, they were sadly 
embarrassed,"* as all must be, who plead the cause of religious 
liberty on any other ground than universal toleration. 

The Baptists were then the most tolerant of the prominent 
sects; and George Fox found tenderness of feeling among 
them. He had a relative in London of that persuasion, 
whose name was Pickering; yet even to him he could not 
impart his feelings, nor join with that sect in religious pro- 
fession. During his stay there he underwent much mental 
suffering, for he looked upon the great professors in that city 
and saw all was dark, and under the chain of darkness. "f 

Having learned that his parents and relatives were dis- 
tressed at his absence, and being unwilling to grieve them, he 
returned to his home in Leicestershire. Some of his relatives 
advised him to marry, but " he told them he was but a lad, 
and must get wisdom;" others persuaded him to join the 
auxiliary band of soldiers, which he refused, and was grieved 
that they should make him such a proposition. He then 
went to Coventry, where he took a chamber for a while, until 
the people began to be acquainted with him. After some 
time he returned to his native place and continued about a 
year in great sorrow and trouble, walking many nights by 
himself. 

During this time he had many conferences with Nathaniel 
Stevens the parish priest of Drayton, and with another priest 
who sometimes came with him. One of these interviews is 
thus related in his Journal : 

" This priest Stevens asked me, why Christ cried out upon 
the cross, ' My God, my God, why hast thou forsaken me?' 
and why he said, ' If it be possible let this cup pass from 
me ; yet not my will but thine be done ?' I told him ; at 
that time the sins of all mankind were upon him, and their 

* Neal, II. 19. f Journal. 



DOCTOR CRADDOCK. 35 

iniquities and transgressions, with which he was wounded ; 
which he was to hear, and to be an offering for, as he was 
man, but died not as he was God ; so, in that he died for all 
men, tasting death for every man, he was an offering for the 
sins of the whole world. 

" This I spoke being at that time in a measure sensible of 
Christ's sufferings.* The priest said, ' It was a very good 
full answer, and such a one as he had not heard.' At that 
time, he would applaud and speak highly of me to others, and 
what I said in discourse to him on week-days, he would preach 
on first-days, which gave me a dislike to him. This priest 
afterwards became my great persecutor." 

In the year 1645, he went to an aged priest at Mansetter, 
in Warwickshire, and reasoned with him concerning the 
grounds of temptation and despair, but the priest being igno- 
rant of his condition, could administer no comfort, and bade 
him take tobacco and sing psalms. Tobacco he did not like, 
and psalms he was not in a state to sing, for his mind was 
bowed under the burden of his sorrows. He then resorted 
for counsel to Dr. Craddock, of Coventry, who was becoming 
noted as a minister and an author of religious works. This 
learned man was, however, but little acquainted with the 
school of Christ, for when George inquired of him concerning 
the origin of temptation and despair, he asked, " Who was 
Christ's father and mother?" George replied that "Mary 
was his mother, and he was supposed to be the son of Joseph, 
but he was the Son of God." 

As they were walking together in the garden, George 
chanced to set his foot upon the side of a bed, at which the 
Doctor raged as though his house had been on fire. 

This broke off their conference, and George came away in 
sorrow, finding the priests all miserable comforters. 

He was next advised to try the effect of medicine and 
blood-letting. But a lancet being applied to his arms and 

* See Dissertation on Doctrines, in this volume, where this passage 
is quoted 



36 LIFE OF GEORGE FOX. 

head, the Wood would not flow : his body seemed to be dried 
up with grief and trouble. In the extremity of his distress, 
he could have wished that he had never been born, or that he 
had been born blind and deaf, so that he might not have wit- 
nessed the wickedness and profanity of men. 

When Christmas came, and others were engaged in the 
festivities usual at that season, he could not join in their 
sports, but he visited the poor, the widows, and the orphans, 
to whom he gave alms to supply their necessities. When in- 
vited to weddings, he declined to attend, but soon after he 
would visit the married pair, and if they were poor, he would 
give them money, for he had the means not only to support 
himself, but to contribute to the comfort of others. 

Early in the year 1646, as he was going into Coventry, he 
was led to reflect on the proposition that " all Christians are 
believers, both Protestants and Papists ;" and it was made 
clear to his understanding that if all were believers, then were 
all born of God, and passed from death unto life, and that 
none were true believers but such, whatever might be their 
profession. Afterward, while walking in the fields, it was 
opened to him " that being bred at Oxford or Cambridge was 
not enough to fit and qualify men to be ministers of Christ," 
and he wondered at it, for such was the belief in which he 
had been educated. 

At another time, that Scripture text, " God who made the 
world, dwelleth not in temples made with hands," was impres- 
sively revived in his mind, and he saw clearly that the temple 
of the Lord is the heart or soul of man, which should be dedi- 
cated to his service. This at first seemed strange to him, for 
the people were accustomed to call their houses of worship 
dreadful places, holy ground, and the temples of God. This 
was made known to him as he was walking through the fields 
to the house of a relative, where, when he came, he learned 
that Nathaniel Stevens, the parish priest, had been before him, 
and told them " he was afraid of George for going after new 
lights." 



ELIZABETH HOOTTON. 37 

He now ceased to frequent the parish church, which grieved 
his relatives, who, although they saw beyond the priests, still 
continued in attendance on their service. He showed them 
from the Scriptures that there was an anointing within man 
to teach him, and that the Lord would teach his people 
himself. 

Having removed to another place, he found a people who 
relied much upon dreams. He told them that unless " they 
could distinguish between dream and dream, they would con- 
found all together, for there were three sorts of dreams : 
multitude of business sometimes caused dreams ; and there 
were whisperings of Satan in man in the night season, and 
there were speakings of God in man in dreams." These 
people afterwards advanced in religious experience, and became 
Friends. 

About the beginning of the year 1647, he was led by a 
sense of religious duty, to travel into Derbyshire, and from 
thence into Leicestershire and Nottinghamshire ; in all which 
counties he found friendly and religious people, with whom 
he had many conferences. One of these was Elizabeth Hoot- 
ton, who subsequently was joined in membership with Friends, 
and was the first female who became a minister among them. 

The mental sufferings of George Fox still continued, and 
he was often under great temptations. He fasted much, and 
walked abroad in solitary places. Taking his Bible, he sat in 
hollow trees or secluded spots, and often, at night, he walked 
alone in silent meditation. He was thus led, for the trial and 
confirmation of his faith, to follow in the footsteps of the holy 
Redeemer, who was "a. man of sorrows and acquainted with 
grief." 

During all this time he did not join in religious profession 
with any, but gave himself up to wait upon the Lord, and 
having forsaken father and mother, home and kindred, he 
travelled from place to place, as impelled by a sense of duty. 
But although his exercises and trials were great, he often had 
intermissions, and sometimes experienced such heavenly joy, 



38 LIFE OF GEORGE FOX. 

that all his troubles seemed as nothing for Christ's sake. He 
then compared his situation to that of being in Abraham's 
bosom, and exclaimed from the fulness of his heart, " ! the 
everlasting love of God to my soul ! Thou, Lord, makest a 
fruitful field a barren wilderness, and a barren wilderness a 
fruitful field ! Thou bringest down and settest up ! Thou 
killest and makest alive! All honour and glory be to thee, 
oh Lord of glory ! The knowledge of Thee in the spirit is 
life, but that knowledge which is fleshly works death." 

He saw that apostates and pretenders could use the words 
of Christ and his Apostles as recorded in the Holy Scriptures ; 
but not being governed by the spirit of Christ, they were ready 
to conform to anything for the promotion of their private 
ends. They could persecute, and rend, and devour the sheep 
of Christ, but they neither knew the voice of the true shep- 
herd nor obeyed his law. 

Having learned to regard the parish priests less favourably, 
he now began to look more toward the Dissenters. Among 
these he found openness to hear, and tenderness to feel, for 
they had made some progress in religious experience, and 
many of them were afterwards convinced of the doctrines he 
taught. He found, however, that as he had forsaken the 
priests, so he must leave the dissenting preachers, for none of 
them could administer relief to his soul that was hungering for 
spiritual food. It was then a voice was addressed to his men- 
tal ear, saying, " There is one, even Christ Jesus, that can 
speak to thy condition." His heart leaped for joy — his desires 
for communion with God grew stronger — his spiritual percep- 
tions became more clear, and he found that " the path of the 
just is as the shining light that shineth more and more unto 
the perfect day." 

Thus he grew in the knowledge of divine things, not by a 
reliance upon any man, book, or writing, " but through the 
operation of divine grace in the soul." For though he dili- 
gently read the scriptures, that speak of Christ and of God, 
yet "he knew him not but by revelation, as he who hath the 



SPIRITUAL EXERCISES. 39 

key did open, and as the Father of Life drew him unto his 
Son by his spirit." In describing his condition at this time, 
he says in his Journal, "Then the Lord led me gently along, 
and let me see his love, which was endless and eternal, sur- 
passing all the knowledge that men have in the natural state, 
or can get by history or books." * * * " When I was 
in the deep, under all shut up, I could not believe I should 
ever overcome ; my troubles and my temptations were so great 
that I often thought I should have despaired. But when 
Christ opened to me how he was tempted by the same devil, 
and had overcome him and bruised his head ; and that through 
him and his power, light, grace, and spirit, I should overcome 
also, I had confidence in him." * * * " Thus, in the 
deepest miseries, in the greatest sorrows and temptations that 
beset me, the Lord in his mercy did keep me. I found two 
thirsts in me : the one after the creatures to have got help 
and strength there ; and the other after the Lord, the creator, 
and his Son Jesus Christ, and I saw all the world could do me 
no good. If I had had a king's diet, palace, and attendance, 
all would have been as nothing, for nothing gave me comfort 
but the Lord by his power." * * * " I saw how death 
had passed upon all men, and oppressed the seed of God in 
man, and in me ; and how I, in the seed, came forth, and what 
the promise was to." "Yet it was so that there seemed to 
be two pleading in me ; and questionings arose in my mind 
about gifts and prophecies, and I was tempted again to des- 
pair, as if I had sinned against the Holy Ghost. I was in 
great perplexity and trouble many days, yet I gave myself 
up to the Lord still." 

" One day when I had been walking solitarily abroad, and 
was come home, I was taken up in the love of God, so that I 
could not but admire the greatness of his love, and while I 
was in that condition, it was opened unto me by the eternal 
light and power, and therein I clearly saw, that all was done 
and to be done in and by Christ ; and how he conquers and 
destroys this tempter the Devil, and all his works, and is atop 



40 LIFE OF GEORGE FOX. 

of hini, and that all these troubles were good for me, and 
temptations for the trial of my faith, which Christ had given 
me. The Lord opened me, that I saw through all these troubles 
and temptations. My living faith was raised that I saw all 
was done by Christ the life, and my belief was in him." * 

The long and painful exercises through which he was pass- 
ing were designed by Infinite Wisdom to qualify him for the 
work of the ministry, to which he was soon to be called by 
the great Head of the Church. This was the baptism of fire, 
and of the Holy Spirit, intended to take away the dross, and 
the tin, and the "reprobate silver," that nothing but the pure 
gold, which abides the fire, might remain ; and thus he was 
prepared for a vessel in the Lord's house. 

As the Apostle in his sufferings, " filled up that which is 
behind of the afflictions of Christ, for his body's sake which is 
the Church, so must the true ministers of the gospel be bap- 
tized at times into a feeling of the states of the people." This 
was subsequently made known to George Fox when he was 
shown that the various propensities of animal nature are all 
discoverable in man. Thus, when he saw that the nature of 
dogs, swine and vipers, of Sodom and Egypt, of Cain, Ishmael, 
and Esau, were all to be found within, he was led to inquire 
" why should I be thus, seeing I was never addicted to commit 
these evils?" Then was the language intelligibly addressed 
to his mind, that, " It was needful he should have a sense of 
all conditions, for how else should he speak to all conditions ?" 

Having heard of a woman in Lancashire who had fasted 
two-and-twenty days, he went to see her, but perceived that 
she was under a temptation. He then passed on to Ducken- 
field and Mansfield, where he staid awhile and " declared truth 
among them." Some were convinced, and being turned to the 
Lord's teachings in themselves "stood in the truth." Many 
of the professors of religion who pleaded for sin and imperfec- 
tion during life, were much incensed when they heard him 
preach the doctrine of " perfection or of a holy and sinless 

* Journal, I. 10-12. 



THE BLOOD OF CHRIST. 41 

life." This was in the year 1647, and appears to have been 
near the beginning of his public ministry. 

About this time there was a meeting appointed by the 
Baptists at Broughton in Leicestershire with some that had 
separated from them. Not many of the Baptists came, but a 
multitude of other people, and George Fox being there 
preached the gospel to them. He had great openings in the 
scriptures, and when he reasoned with the people concerning 
the doctrines of salvation some were convinced, and remained 
steadfast in the faith. 

While walking near the parish house of worship in Mans- 
field, this language was impressed upon his mind, " that which 
people trample upon, must be thy food." And immediately 
it was opened to him by the spirit of truth, that the professors 
of religion were living upon words, and they fed one another 
upon words, but " they trampled under foot the blood of the 
Son. of God, which blood was his life." "This is the bread 
of God which comes down from heaven and gives life to the 
world."* 

A report having gone abroad that George Fox was " a young 
man who had a discerning spirit," many came from far and 
near to see him, but he was apprehensive of being drawn into 
words without the life and power of the gospel. This salutary 
fear preserved him from being elated with the disclosures of 
heavenly truth, and restrained him from engaging in unprofit- 
able discussions. Another cause why public attention was 
directed to him, was the prediction of a person named Brown, 
who on his death-bed spoke of the work that George Fox would 
be made instrumental to perform. ■ 

Soon after Brown's burial, George fell into such a condition 
that he looked like a corpse, and many who came to see him 
supposed him to be really dead. In this trance he continued 
fourteen days, after which his sorrows began to abate, and 
with brokenness of heart and tears of joy he acknowledged 
the infinite love of God which is beyond the power of language 

*John vi. 33. 



42 ~ LIFE OF GEORGE FOX. 

to express. Being " brought through the very ocean of dark- 
ness and death, " he could say that he "had been in spiritual 
Babylon, Egypt, and the grave," but by the grace and power 
of God he was delivered and enabled to rejoice in the assurance 
of divine acceptance. 

He attended a meeting of priests and professors at the 
house of a justice, where he heard them discoursing on that 
expression of Paul, who said, " he had not known sin but by 
the law which said, 'thou shalt not lust.' " They held that 
this was said of the outward law. But he told them it was 
spoken after Paul's conversion ; for he had the outward law 
before, when he was in the lust of persecution, " but this was 
the law of God in his mind which he served, which the laws 
in his members warred against, for that which he thought had 
been life to him, proved death." 

Being at a great religious meeting at Mansfield, he felt 
constrained by a sense of duty to appear in prayer, and the 
Lord's power was so eminently manifested among them, that 
the house seemed to be shaken, so that some of the congrega- 
tion remarked, " it was now as in the days of the Apostles, 
when the house was shaken where they were." The effect of 
this prayer on the audience encouraged another professor to 
pray, but he not being under the same influence, brought a 
sense of deadness over the assembly, whereupon George was 
asked to pray again, " but he could not pray in man's will." 

This incident brings to mind the testimony of William 
Penn, who says of George Fox that " above all he excelled in 
prayer : the inwardness and weight of his spirit, the reverence 
and solemnity of his address and behaviour, and the fewness 
and fulness of his words, have often struck even strangers 
with admiration, as they used to reach others with consolation."* 

At his first appearance in the ministry, his discourses were 
brief, consisting chiefly of a few weighty expressions, which, 
being adapted to the states of the hearers, gained an entrance 
into hearts already prepared for their reception. f His 

* Preface to George Fox's Journal. f Sewel, I. 18. 



THE CHURCH OF CHRIST. 43 

chief concern was to call their attention to the word, or spirit 
of God manifested in the soul, which he usually designated by 
the expressive scriptural term, "the true light that lighteth 
every man that cometh into the world." This divine power he 
sometimes referred to as the blood of Christ, which is the 
saint's drink, for according to the scriptures " the blood is the 
life," and "the life is the light of men."* 

He attended a meeting of religious professors, where 
Captain Amos Stoddard was present. They were discoursing 
of the blood of Christ, when George Fox felt constrained to 
cry out, " Do ye not see the blood of Christ ? See it in your 
hearts, to sprinkle your hearts and consciences from dead 
works, to serve the living God." This startled the professors 
who would have the blood only without them, and not in them ; 
but Captain Stoddard said, " Let the youth speak, hear the 
youth speak," when he saw they endeavoured to bear him 
down with many words. 

Having heard of another great meeting to be held at 
Leicester, for religious controversy, in which Presbyterians, 
Independents, Episcopalians, and Baptists were to be con- 
cerned, he attended and listened to their discussions. At 
length, a woman asked a question, from the first epistle of 
Peter, " What that birth was ? to wit, being born again of in- 
corruptible seed, by the word of God that liveth and abideth 
for ever?" The priest said to her, "I permit not a woman to 
speak in the church," though he had before given liberty for 
any to speak. This brought George Fox to his feet, who 
stepped up and asked the priest, " Dost thou call this place 
a church ? Or dost thou call this mixed multitude a church ? 
But instead of answering him, the priest asked " what a 
church was?" George replied, " The church is the pillar and 
ground of truth, made up of living stones, living members, a 
spiritual household, of which Christ is the head : but he is 
not the head of a mixed multitude, or of an old house made 
up of lime, stones, and wood. This threw them all into 

* Gen. ix. 4. John i. 4. 



44 LIFE OF GEORGE FOX. 

commotion, the priest came down from his pulpit, the people 
out of their pews, and the discussion was broken up. 

Returning again into Nottinghamshire, he visited the vale 
of Beavor, where he " preached repentance to the people," and 
many were convinced through his ministry. Here he was 
again assailed by temptation. One morning as he sat by the 
fire, a suggestion of Atheism arose in his mind, accompanied 
by an impression, that all things came by nature, u the 
elements and the stars come- over him," the heavens were 
clouded, and darkness shrouded his mind. As he sat still, 
waiting for light, a living hope arose within him and a true 
voice said, " There is a living God who made all things." 
Immediately the cloud was dispelled, the temptation vanished 
away, and his heart was filled with joy and praise. 

Soon afterwards he met with some persons who, having 
yielded to a similar temptation, denied the existence of a 
Deity, and he was enabled from his own experience to speak 
to their condition, and to convince them that there is a living 
God. 

About this time, there being at Mansfield a sitting of the 
justices for the purpose of hiring servants, George Fox, from 
a sense of duty attended, in order to exhort them not to op- 
press the poor in their wages. He also attended other places 
of public resort, warning and admonishing the people to cease 
from oppression, to abstain from oaths, to turn their hearts to 
the Lord, and to do justly. 

Thus the work to which he was called went forward and 
prospered, many being turned from darkness to light, and 
from the power of Satan unto God. During the years 1647, 
and '48, in many places, meetings of Friends were gathered, 
who were led to relinquish their dependence on outward ob- 
servances, and to receive with gladness the message of George 
Fox, that "Jesus Christ teaches his people himself," through 
the influence of his "light, spirit, and power." 



CHAPTER III. 

His views on gospel ministry — on lawyers — physicians and priests — 
on understanding the scriptures. He goes into the " steeple-house " 
at Nottingham — the " more sure word of prophecy " — He is cast into 
prison — taken to the Sheriff's house — again in jail — released and 
travels in the ministry — is beaten and abused at Mansfield — reproves 
the Ranters at Coventry — meets with Priest Stevens — prays for a sick 
man who is healed — attends a meeting at Derby — is examined and 
committed to prison. 

1648— '50. 
The views of George Fox in relation to the gospel ministry, 
were clear, consistent, and practical ; being derived from the 
manifestations of divine grace, and corroborated by the Sacred 
Scriptures. The authority claimed by the clergy of the 
Anglican Church, as well as by the Romish priesthood, by 
virtue of their ordination and pretended apostolic succession, 
he considered utterly fallacious ; inasmuch, as it was derived 
through an apostate Church, and was held to be sufficient, 
without regard to personal character or religious experience. 

None are successors of the apostles, in their ministry, 
unless endued with a measure of the same divine spirit that 
dwelt in the apostles, even as they only who have the faith 
of Abraham are accounted his children and heirs of the pro- 
mises. As well might a man entirely ignorant of natural 
science, attempt to fill the chair of philosophy, as for one who 
has not experienced the regenerating power of Divine grace, 
to assume the office of expounding the sacred truths of re- 
ligion. 

The gospel of Christ, although it be "glad tidings " to the 
poor in spirit, is not a mere relation of events that are past. 
It is a living reality — a quickening influence, " the power of 
God unto salvation to every one that believeth." " The gos- 
pel," says George Fox, "was preached to Adam, the seed of 

(45) 



46 LIFE OF GEORGE FOX. 

the woman was promised to bruise the serpent's head, and this 
was, and is the power of God the glorious gospel." * In reply 
to some who asserted that " the gospel was the four books of 
Matthew, Mark, Luke, and John, he affirmed that " the gospel 
was the power of God which was preached before [the narra- 
tives] of Matthew, Mark, Luke, and John were written, and it 
was preached to every creature (of which a great part might 
never see nor hear those four books), so that every creature 
was to obey the power of God ; for Christ the Spiritual man 
would judge the world according to the gospel, that is, accord- 
ing to his invisible power. "| 

The true ministers of the gospel are therefore those only, 
who live and move under the influence of this power, and are 
furnished by it with matter adapted to the states of the people 
to whom they minister. 

Being shocked with the venality of the clergy, George Fox 
exclaims, " Oh ! the vast sums of money that are got by the 
trade they make of selling the scriptures, and by their preach- 
ing, from the highest bishop to the lowest priest ! What one 
trade in the world is comparable to it ? Notwithstanding the 
scriptures were given forth freely, Christ commanded his 
ministers to preach freely, and the prophets and apostles 
denounced judgments against all covetous hirelings and divi- 
ners for money. But in this free spirit of the Lord Jesus was 
I sent forth to declare the word of life and reconciliation freely, 
that all might come to Christ who gives freely and renews up 
into the image of God which men and women were in before 
they fell, that they might sit down in heavenly places in Christ 
Jesus." 

This disinterested minister of the gospel had learned to 
deny himself, and to renounce all dependence upon his own 
abilities, natural or acquired. He waited patiently on Him 
" who is the true shepherd and bishop of souls," who "putteth 
forth his own sheep and goeth before them," and he found in 

* George Fox's Works, III. 564. f Journal, II. 23. 



A STATE OF RESTORATION. 47 

his own experience the divine promise fulfilled, " My grace is 
sufficient for thee." 

In his Journal, he thus describes the state of joy and peace 
that succeeded his deep trials and mental conflicts : " Now 
was I come up in spirit through the flaming sword into the 
paradise of God. All things were new, and all the creation 
gave another smell unto me than before, beyond what words 
can utter. I knew nothing but pureness, innocency, and 
righteousuess, being renewed up into the image of God by 
Christ Jesus ; so that I was come up to the state of Adam, 
which he was in before the fall. The creation was opened to 
me ; and it was showed me, how all things had their names 
given them according to their nature and virtue. I was at a 
stand in my mind, whether I should practise physic for the 
good of mankind, seeing the nature and virtues of the crea- 
tures were so opened to me by the Lord. But I was imme- 
diately taken up in spirit, to see into another or more stead- 
fast state than Adam's in innocency, even into a state in 
Christ Jesus, that should never fall. The Lord showed me 
that such as were faithful to him, in the power and light of 
Christ, should come up into that state in which Adam was 
before he fell ; in which the admirable works of the creation 
and the virtues thereof may be known, through the openings 
of that divine Word of wisdom and power by which they were 
made. Great things did the Lord lead me into, and wonder- 
ful depths were opened unto me, beyond what can, by words, 
be declared ; but as people come into subjection to the spirit 
of God, and grow up in the image and power of the Almighty, 
they may receive the Word of wisdom that opens all things, 
and come to know the hidden unity in the Eternal Being." * 

Being thus divinely enlightened, he saw that those who 
were engaged in the three great professions of Law, Physic, 
and Divinity, were too generally ignorant of that wisdom 
which cometh down from above, and is profitable to direct us, 
even in natural things. He was led to believe that by abiding 

* George Fox's Journal, I, 21, 22. 



48 LIFE OF GEORGE FOX. 

under this divine influence, these professions might be re- 
formed. The lawyers, by attending to "the law of the Spirit 
of life in Christ Jesus," would see that "he who wrongs his 
neighbour wrongs himself," and that every man " should do 
unto others as he would that they should do unto him." The 
physician might thus be enabled "to receive a right know- 
ledge of the creatures, and to understand the virtues of them, 
which the Word of Wisdom, by which they were created and 
are upheld, hath given them." The priests, by obedience to 
the same holy power, "might be reformed and brought into 
the true faith, which is the gift of God." He saw, "concern- 
ing the priests, that, although they stood in deceit, and acted 
by the dark power which both they and their people were 
kept under, yet they were not the greatest deceivers spoken 
of in scripture, for they were not come so far as many of 
these." The greatest deceivers were those who, having expe- 
rienced the goodness of God, and heard his voice, and known 
his spirit, yet " turned from the Spirit and the Word, and went 
into gainsaying." * * * " These were they that led the 
world after them, who, having the form of godliness, denied 
the power thereof." 

He was also instructed how it was " that people read the 
scriptures without a right sense of them, and without duly 
applying them to their own states. For when they read 
that death reigned from Adam to Moses ; and that the law 
and the prophets were until John ; and that the least in the 
kingdom of heaven is greater than John, they read these 
things without them, and applied them to others ; (and the 
things were true of others,) but they did not turn in to find 
the truth of these things in themselves." It was opened to 
him how death reigned from Adam to Moses ; " from the en- 
trance into transgression till they came to the ministration of 
condemnation, which restrains people from sin that brings 
death." " When the ministration of Moses is passed through, 
the ministry of the prophets comes to be read and understood, 
which reaches through the figures, types and shadows unto 



A SINLESS STATE. 49 

John, the greatest prophet born of a woman ; whose minis- 
tration prepares the way of the Lord by bringing down the 
exalted mountains and making straight paths. As this minis- 
tration is passed through, an entrance comes to be known into 
the everlasting kingdom." * * * " But all must first 
know the voice crying in the wilderness, — in their hearts, 
which, through transgression, were become as a wilderness." 
* . .. * * a They could not know the spiritual meaning of 
Moses, the prophets, and John's words, nor see their path and 
travels, much less see through them, and to the end of them 
into the kingdom, unless they had the spirit and light of Jesus ; 
nor could they know the words of Christ and of his apostles 
without his spirit." 

Among all the professors of religion with whom George Fox 
conversed, he found no sect willing to receive the doctrine 
that man, by obedience, may now come up to that sinless state 
which Adam was in before the fall ; still less would they admit 
that a measure of the same spirit that guided the prophets 
and apostles may now be experienced by the faithful, though 
it is certain that none can truly understand their writings 
without the influence of the same spirit by which they were 
dictated. " I was sent," he says, " to turn people from dark- 
ness to the light, that they might receive Christ Jesus ; for, to 
as many as should receive him in his light, I saw he would 
give power to become the sons of God ; which I had obtained 
by receiving Christ. I was to direct people to the spirit, that 
gave forth the scriptures, by which they might be led into all 
truth, and so up to Christ and God, as they had been who 
gave them forth. I was to turn them to the grace of God, 
and to the truth in the heart which came by Jesus ; that 
by this grace they might be taught, which would bring them 
salvation, that their hearts might be established by it, their 
words might be seasoned, and all might come to know their 
salvation nigh. I saw Christ had died for all men, was a pro- 
pitiation for all, and had enlightened all men and women with 
4 



50 LIFE OF GEORGE FOX. 

his divine and saving light ; and that none could be true 
believers but those who believed therein." 

Being thus called and qualified to preach the kingdom of 
Christ — the reign of God in the soul — he went forth with 
gladness to proclaim to others that which had become, to him- 
self, the source of consolation and joy. He was required to 
bring men off from their own ways, to Christ the new and 
living way ; and from churches set up by human authority, to 
" the Church in God, the general assembly written in heaven" 
of which Christ is the head. 

" I was," he says, "to bring people off from all the world's 
religions, which are in vain ; that they might know the pure 
religion, might visit the fatherless, the widows and the 
strangers, and keep themselves from the spots of the world : 
then there would not be so many beggars, the sight of whom 
often grieved my heart, as it denoted so much hard-hearted- 
ness among those that professed the name of Christ. I was 
to bring them off from all the world's fellowships, prayings 
and singings, which stood in forms without power ; that their 
fellowship might be in the Holy Ghost, the eternal Spirit of 
God ! that they might pray in the Holy Ghost, sing in the 
Spirit and with the grace that comes by Jesus ; making melody 
in their hearts to the Lord, who hath sent his beloved Son to 
be their Saviour, caused his heavenly Sun to shine upon all 
the world, and through them all ; and his heavenly rain to 
fall upon the just and the unjust, (as his outward rain doth 
fall, and his outward sun doth shine on all) which is God's 
unspeakable love to the world." Moreover, he was restrained 
from giving to any, whether high or low, rich or poor, those 
tokens of reverence, which, having originated in human vanity 
and pride, were, in his view, calculated to nourish the same 
pernicious passions. He could not "put off the hat," nor bow 
the knee, nor use vain compliments to any, and when address- 
ing a single person he was required to use the singular 
pronoun thou or thee. This adherence to ancient scriptural 
language rendered him obnoxious to much opprobrium and 



THE HOLY SPIRIT. 51 

abuse ; for all classes, not even excepting ministers and pro- 
fessors of religion, were influenced by the love of worldly 
honour ; "they received honour one of another, and sought not 
the honour that cometh from God only." 

Deeply impressed with the importance of practical right- 
eousness, which alone can secure the happiness of individuals 
and of nations, he went frequently to courts, fairs, and other 
places of public resort, in order to exhort the people to justice, 
veracity, and temperance. He warned those who kept houses 
of entertainment not to supply their guests with more liquor 
than would do them good ; he bore a testimony against wakes, 
feasts, may-games, and stage plays ; and he exhorted teachers 
of schools and heads of families to train up their children in 
the fear of the Lord, and to conduct themselves as patterns 
of sobriety and virtue. 

Being at Nottingham on the first day of the week, he 
attended Friends' meeting where the divine presence was emi- 
nently felt among them ; but he was led by a sense of duty to 
leave them and go to the "steeple-house," or place of worship 
erected for the established church. When he arrived there 
he heard the priest take for his text these words, " we have 
also a more sure word of prophecy whereunto ye do well that 
ye take heed, as unto a light that shineth in a dark place 
until the day dawn and the day-star arise in your hearts." 
"This," the priest told them, "was the scriptures, by which 
they were to try all doctrines, religions, and opinions." But 
George, being as he believed, under the influence of the Lord's 
power, " was made to cry out, Oh ! no ; it is not the scrip- 
tures ; " and he told them it was the Holy Spirit by which the 
holy men of God gave forth the scriptures, whereby opinions, 
religions, and judgments were to be tried ; for it led into all 
truth, and so gave the knowledge of all truth. " The Jews 
had the scriptures, yet resisted the Holy Ghost, and rejected 
Christ, the bright morning star." " They persecuted him and 
his apostles, and took upon them to try their doctrines by the 



52 LIFE OF GEORGE FOX. 

scriptures, but erred in judgment and did not try them aright ; 
because they tried them without the Holy Ghost.'' * 

For speaking thus, he was cast into a loathsome filthy prison, 
but the word spoken had taken effect in the hearts of the 
people, and among those convinced were the head sheriff and 
his family. 

He was invited to the residence of the sheriff, whose wife 
met him in the hall, took him by the hand, and said, " Salva- 
tion is come to our house." Being lodged at the house of 
this sheriff, whose name was John Reckless, George Fox had 
great meetings there, some persons of considerable rank at- 
tended, and " the Lord's power appeared eminently amongst 
them." 

So great was the change wrought in the sheriff that he sent 
for his colleague in office, and for a woman whom they had 
defrauded in their dealings ; before whom he confessed the 
wrong they had done her, but she knew nothing of it, and the 
other sheriff denied it. John Reckless insisted however that 
it was so, and that the other sheriff knew it well enough, whom 
he exhorted to follow his example in making restitution. The 
next market-day, as George Fox and this friendly sheriff were 
walking in his chamber, the latter said, " I must go into the 
market and preach repentance to the people." Accordingly 
he went, in his slippers, through the market and along the 
streets, preaching repentance. Several others were called into 
the same service, who addressed their exhortations to the 
mayor and magistrates. These officers, being highly incensed, 
sent for George Fox from the sheriff's house and again com- 
mitted him to the common jail. During his imprisonment, one 
of those who had been convinced of his doctrines, went before 
the judicial authorities and offered to suffer in his stead, 
•'body for body and life for life." 

The time of the assize being come, he was ordered to be 
taken before the judge, but so dilatory was the officer in obey- 
ing the order that the court was adjourned before he arrived, 

* Journal, I. 32. 33. 



GEORGE FOX BEATEN. 58 

at which the judge expressed his displeasure, " saying he 
would have admonished the youth if he had been brought 
before him." This backwardness in bringing him to trial, 
appears to have arisen from a consciousness on the part of the 
magistrates, that they had no legal grounds for his commit- 
ment, and yet they continued him in prison some time longer. 

Being at length released, he again travelled in the work 
of the ministry, and coming to Mansfield Woodhouse/he vis- 
ited a deranged woman whose physician was endeavouring to 
bleed her, but could get no blood. George advised the atten- 
dants to unbind her, which being done, he spoke to her in 
gospel authority, and desired her to be still and quiet. This 
was so effectual in calming her perturbed spirit, that she be- 
came convalescent./ "Afterwards," he says, "she received the 
truth, and continued in it to her death, and the Lord's name 
was honoured to whom the glory of all his works belongs." 

While at Mansfield Woodhouse, he went to the "steeple- 
house," and felt constrained by a sense of duty to preach to 
the priest and people; but they fell upon him in a great rage, 
and beat him severely with their bibles and sticks. Although 
he was so much bruised that he could scarcely walk, they put 
him in the stocks for some hours; after which he was taken 
before a magistrate at a Knight's house, where there were 
many great persons, who, seeing how cruelly he had been 
treated, set him at liberty. He was, however, followed by 
the rude populace, and because he " preached to them the word 
of life," they stoned him out of town. When he had tra- 
velled about a mile, he met with some persons who kindly ad- 
ministered to his comfort, and he rejoiced in believing, "that 
some persons had that day been convinced of the Lord's truth, 
and turned to his inward teaching." 

From Nottinghamshire he went into Leicestershire, accom- 
panied by several Friends, and coming to Barrow they met a 
company of Baptists, with whom he desired to speak because 
they were separated from the public worship. The conver- 
sation that ensued is thus related in his Journal : " One of 



54 LIFE OF GEORGE FOX. 

them said, what was not of faith, was sin. Whereupon I 
asked them, What faith was ? and how it was wrought in 
man ? But they turned off from that and spake of their bap- 
tism in water. Then I asked them, whether their mountain 
of sin was brought down, and laid low in them? and their 
rou^h and crooked ways made smooth and straight in them ? 
They looked upon the scriptures as meaning outward moun- 
tains and ways ; but I told them, they must find them in their 
own hearts ; which they seemed to wonder at. We asked 
them, who baptized John the Baptist ? who baptized Peter, and 
John, and the rest of the apostles ? and put them to prove 
by scripture, that these were baptized with water : but they 
were silent. Then I asked them, Seeing Judas who betrayed 
Christ, and was called the son of perdition, had hanged him- 
self, what son of perdition was that which Paul spoke of, that 
sat in the temple of God, exalted above all that is called God ? 
And what temple of God that was in which the son of per- 
dition sat ? And whether he thftt betrays Christ within, in 
himself, be not one in nature with that Judas, that betrayed 
Christ without ? But they could not tell what to make of 
this, nor what to say to it. So, after some discourse, we part- 
ed; and some of them were loving to us." 

On the First-day following, George Fox and his companions 
came to Bagworth, and went to the " steeple-house," whither 
some Friends had gone before them, and were locked in with 
the priest and people. After the usual service was over, the 
door was opened, when George and the others went in, and 
were permitted to preach among them. 

Passing on from thence, he came to Coventry, where he 
heard there were some people in prison for religion. As he 
went towards the jail, his heart was filled with a sense of divine 
love, and holy joy ; but when he came to the place where the 
prisoners were, he felt the power of darkness to prevail, and 
on conversing with them, he discovered they were Ranters, 
who said they were Gods. Being grieved with their sad de- 
lusion, he held some discourse with them, and reproved them 



MEETINGS OF FRIENDS. 55 

sharply for their blasphemous expressions. One of them 
afterwards published a recantation, and they were set at 
liberty. 

From Coventry he came to Atherstone, and it being their 
lecture day, he went into the chapel, where he spoke to the 
priest and people, who were generally quiet and some were 
convinced of his doctrines. He next came with some of his 
Friends to Market Bossoth, on a lecture day, where he found 
the officiating minister was his former pastor, Nathaniel 
Stevens. When George spoke to the people, Stevens began 
to rage, and told them not to hear him, for he was mad, upon 
which they fell upon the Friends and stoned them out of the 
town. In this instance, however, they received but little in- 
jury, and were consoled with the reflection that a good im- 
pression had been made on at least a few of the audience, for 
some of the people cried out that, "the priest durst not 
stand to prove his ministry." 

As George travelled on through Leicestershire, he came to 
Twy Cross. At this place, being desired by some Friends to 
visit a great man, who lay sick and was given over by his 
physicians, he complied with their request, and after preaching 
to him "the word of life, he was moved to pray by him, and 
the Lord was entreated, and restored him to health." 

Many meetings of Friends being gathered in Leicester- 
shire, Warwickshire, Nottinghamshire and Derbyshire, George 
Fox, in the year 1650, addressed to them an epistle, from 
which the following passage is quoted : 

"Friends: — The children of God are pure in heart, 
not looking only at the outside. The favour of the world 
and friendship thereof is enmity to God : man may soon be 
stained with it. * Oh ! love the stranger, and be as strangers 
in the world, and to the world !' For they that followed 
Christ in his cross, were strangers in the world, and con- 
demned by the world ; and the world knew him not, neither 
doth it [know] them that follow him now. So marvel not, 
if the world hate you ; for the world lieth in hatred and wick- 



56 LIFE OF GEORGE FOX. 

edness. Who love this world, are enemies to Christ ; and who 
love the Lord Jesus Christ, and have him for their Lord over 
them, they are redeemed out of the world. The world would 
have a Christ, but not to rule over them ; the nature of the 
world is above Christ in man, until Christ hath subdued that 
nature in man. While the nature of the world doth rule 
in man, Oh ! the deaf ears and blind eyes, and the under- 
standings, that are all shut up amongst them, with which they 
judge ! But [they] who love the Lord Jesus Christ, do not 
mind the world's judgment, nor are troubled at it ; but con- 
sider all our brethren, who have gone before us." * * * * 

George Fox.* 

Having come to Derby, he lodged at a doctor's house, 
whose wife and several more in that town were convinced of 
the principles of Friends. While walking in his chamber, the 
bell rang, and on asking his hostess "what it rang for," she 
told him "there was to be a great lecture that day, and many 
officers of the army, priests, and preachers, were to be there, 
and a colonel that was a preacher." From a persuasion of 
duty, George attended the meeting, and when the others had 
done, he spake to them what he conceived was required of 
him. They were tolerably quiet, but an officer came to him, 
and, taking him by the hand, said that he and the two persons 
that were with him must go before the magistrates. 

It was in the afternoon about one o'clock, when they came 
before the justices. They asked him why he came thither ? 

George Fox replied, " God moved me so to do. He dwells 
not in temples made with hands. All your preaching, bap- 
tism, and sacrifices, will never sanctify you, but you must 
look unto Christ in you, and not unto men, for it is Christ 
that sanctifies." 

The magistrates seemed at a loss what to do with him; 
sometimes thrusting him out of the room, and then calling 

* George Fox's Works, YII. 17. 



GEORGE FOX IMPRISONED. 57 

him in ; alternately questioning and deriding him, until nine 
o'clock at night. 

At length they said, with a view to entrap him, " Are you 
sanctified?" 

George Fox. "Yes, I am in the paradise of God." 
Justices. " Have you no sin ?" 

George Fox. " Christ, my saviour, has taken away my 
sin; and in him there is no sin." 

Justices. " How do you know that Christ abides in you?" 
George Fox. "By his spirit that he hath given us." 
Justices. "Are any of you Christ?" 
George Fox. "Nay, we are nothing, Christ is all." 
Justices. "If a man steal, is it no sin?" 
George Fox. "All unrighteousness is sin." 
From the last two questions, it would seem that they wished 
to identify him with the Ranters, whose principles were no less 
abhorrent to him than to the public authorities. 

At length, being wearied with examining him, they com- 
mitted him and another man to the House of Correction in 
Derby for six months, as appears by the following mittimus : 

" To the Master of the House of Correction in Derby, greet- 
ing :— 

"We have sent you herewith the bodies of George Fox, 
late of Mansfield, in the county of Nottingham, and John 
Fretwell, late of Staniesby, in the county of Derby, husband- 
man, brought before us this present day, and charged with 
the avowed uttering and broaching divers blasphemous opin- 
ions, contrary to the late act of Parliament; which, upon 
their examination before us, they have confessed. These are 
therefore to require you forthwith, upon sight hereof, to re- 
ceive them, the said George Fox and John Fretwell, into your 
custody, and them therein safely to keep during the space of 
six months without bail or mainprize, or until they shall find 
sufficient security to be of good behaviour, or be thence deliv- 
ered by order from ourselves. Hereof you are not to fail. 



58 LIFE OF GEORGE FOX. 

Given under our hands and seals this 30th day of October, 
1650. Ger. Bexxet. 

Nath. Bartox." 

The act of Parliament referred to in the mittimus, had been 
passed about three months before, and was evidently intended 
to apply to the wild and extravagant notions of the Ranters. 
It provides that " any persons, not distempered in their brains, 
who shall maintain any mere creature to be God, or to be in- 
finite, almighty, &c, or shall deny the holiness of God, or 
shall maintain that all acts of wickedness or unrighteousness 
are not forbidden in Holy Scripture, or' that God approves 
them, * * * shall suffer six months imprisonment for 
the first offence ; and for the second, be banished, and if they 
return without license, shall be treated as felons." * 

The opinions or doctrines recited in this act bear no resem- 
blance whatever to those of George Fox ; similar pretensions 
had been severely censured by him at Coventry, and there 
was nothing in his answers before the magistrates to justify 
them in the course they pursued. Moreover, when we take 
into view that both of them were Independents, whose tenets 
admitted of no interference of the civil power in spiritual 
concerns, and that one of them (Barton) was a preacher and 
a colonel, who probably had no regular ordination, and claimed 
a spiritual gift as his qualification for the ministry, it is abun- 
dantly manifest that their proceedings were inconsistent with 
their own professions, as well as illegal and arbitrary. 

John Fretwell, who was committed with George Fox, did 
not remain faithful to his testimony. He found means through 
the jailor, to obtain leave from one of the justices to go and 
see his mother, and thus gained his liberty. 

Soon after the imprisonment of George Fox, he wrote to 
the priests and magistrates of Derby. To the former he said, 
" I was sent to tell you that if you had received the gospel 
freely, you would administer it freely without money and 

*Gough, I. 91. 



EPISTLE TO FRIENDS. 59 

without price, but you make a trade and sale of what the 
prophets and apostles have spoken ; and so you corrupt the 
truth. " You are the men that lead silly women captive, who 
are ever learning and never able to come to the knowledge 
of the truth : you have the form of godliness, but you deny the 
power." 

To the two magistrates who committed him, he wrote to this 
effect : 

" Friends : — I am forced, in tender love to your souls, to 
write unto you, and to beseech you to consider what you do, 
and what the commands of God call for. He doth require 
justice and mercy, to break every yoke, and to let the 
oppressed go free. But who calleth for justice? or loveth 
mercy ? or contendeth for the truth ? Is not judgment turned 
backward? Doth not justice stand afar off? Is not truth 
silenced in the streets? or can equity enter? Do not they 
that depart from evil make themselves a prey ? 

" Oh ! consider what ye do in time, and take heed whom 
ye imprison ; for the magistrate is set for the punishment of 
evil doers, and for the praise of them that do well. I entreat 
you, in time, take heed what you do : for surely the Lord will 
come, and make manifest both the builders and the work. If 
it be of man, it will fail ; but if it be of God, nothing will 
overthrow it. Therefore I desire and pray that you would 
take heed and beware what you do, lest ye be found fighters 
against God. 

George Fox." 



60 LIFE OF GEORGE FOX. 



CHAPTER IV. 

Preaching of George Fox in steeple-houses considered — His letter to 
Col. Barton — To the Mayor of Derby concerning oaths — Conversa- 
tion on perfection — The jailor convinced — Epistle of George Fox to 
Friends — Is visited by his relations — Refuses to give bond for good 
behaviour — Abused by the magistrates, and remanded to prison — 
His letter to the justice and to the priests — A trooper convinced — 
George Fox refuses a' captaincy — Is put in jail among the felons — 
Letter to the judges on the penal laws — Epistle to Friends. 

1650— '1. 

The practice of George Fox, and others among the primi- 
tive Friends, of speaking occasionally in houses of worship 
erected for the established Church, having been censured by 
some modern writers, appears to demand an attentive consid- 
eration. It is sometimes spoken of as though it had been a 
practice peculiar to Friends, and by some has been adduced 
as an evidence of fanaticism. This, however, is a misappre- 
hension, arising from the application of modern standards in 
attempting to judge of the actions of a former generation, 
who were placed in circumstances widely different from ours. 

The steeple-houses, as they were then very frequently 
called, were the property of the nation ; they had been gener- 
ally built with the common funds, and the whole population 
had a right, and were indeed required by law, to attend them. 
Prior to the downfall of the Anglican church, her clergy alone 
had a legal warrant to officiate in them as ministers. But 
"the solemn league and covenant," adopted by Parliament in 
1643, subverted the Episcopal hierarchy, and in the following 
year the Directory, or Presbyterian form of church govern- 
ment, was established by law, but not generally executed. 
Indeed, it appears to have been carried into practice in only two 
or three counties,* and thus in the greater part of the kingdom 

*Neal, II. 26. 



COMMON USE OF CHURCHES. 61 

the people were left free to choose their own religious teachers 
and form of worship. 

It was a period of intense public excitement. For many- 
years, the most momentous questions of religion and govern- 
ment were earnestly discussed, not only in Parliament and in 
the Westminster Assembly, but throughout the nation: — in 
the pulpit, and at the bar; in the martial camp, and at the 
domestic hearth. The pulpits were no longer reserved for the 
priesthood ; laymen, claiming a divine call, were admitted into 
them, and the officers of the Parliament army, after exhorting 
their soldiers in the camp, entered the "steeple-house" and 
assumed the functions of the ministry. 

After the execution of the king, in the year 1649, the In- 
dependents gained the ascendency by means of the army, and 
through the abilities of Cromwell. One of the tenets of this 
sect was that " any gifted or other, if he find himself qualified 
thereto, may instruct, exhort, and preach in the church." The 
same year that George Fox was imprisoned at Derby, Crom- 
well at the head of a victorious army, asserted this doctrine in 
Scotland. The Presbyterian ministers at Edinburg, having 
objected to his "opening the pulpit doors to all intruders," 
he gave this decisive and memorable reply : 

" We look on ministers as helpers of, not lords over, the 
faith of Grod's people : I appeal to the consciences, whether 
any denying of their doctrines, or dissenting from them, will 
not incur the censure of a sectary; and what is this but to 
deny christians their liberty, and assume the infallible chair ? 
Where do you find in scripture that preaching is included 
[restricted] within your function? Though an approbation 
from men has order in it, and may be well, yet he that hath 
not a better than that, hath none at all. 

" I hope he that ascended upon high may give his gifts to 
whom he pleases ; and if those gifts be the seal of mission, 
are not you envious, though Eldad and Medad prophesy ? 
You know who has bid us covet earnestly the best gifts, but 
chiefly that we may prophesy ; which the apostle explains to 



62 LIFE OF GEORGE FOX. 

be a speaking to instruction, edification and comfort, which 
the instructed, edified, and comforted, can best tell the energy 
and effect of. 

" Now if this be evidence, take heed you envy not for your 
own sakes, lest you be guilty of a greater fault than Moses 
reproved in Joshua when he envied for his sake. Indeed you 
err through mistake of the scriptures. Approbation is an act 
of convenience in respect of order, not of necessity, to give 
faculty to preach the gospel. 

" Your pretended fear lest error should step in, is like the 
man that would keep all the wine out of the country, lest men 
should be drunk. It will be found an unjust and an unwise 
jealousy to deny a man the liberty he hath by nature, upon a 
supposition he may abuse it. When he doth abuse it then 
judge." * 

" In 1653 the Parliament actually took into consideration 
the abolition of the clerical functions, as savoring of popery, 
and the taking away of tithes, which many of the members 
called a relic of Judaism. 

" The Presbyterians were decidedly opposed to these views, 
but so strong was the feeling against the application of tithes 
for the clergy, that in a house of 111 members, 43 voted 
against such appropriation, although Cromwell in this instance 
threw the weight of his influence on the Presbyterian side."f 

Soon after this, it appears that Independent and Presby- 
terian ministers, and even some Baptist preachers, a had got 
into the steeple-houses," and claimed the benefices attached* 
to them.J 

During this unsettled period, it was not unusual for persons 
to propound theological questions to the minister during the 
time of divine service or after the sermon, and this practice 
led to religious disputes. Such was the case in the meeting 
at Leicester in 1648. In that instance the assembly met in 

* Neal, II. 116. Whitelock, p. 458. 
fBowden's Hist, of Friends in America. 
$ George Fox's Journal, year 1655. 



HIS TEACHINGS IN PUBLIC. 63 

the parish house of worship, and was composed of four different 
sects, met for the purpose of religious disputation. 

It is stated in a memoir of John Audland who was convinced 
of Friends' principles in 1652, that before his convincement, 
while yet a preacher among the Independents, he sometimes 
went to the chapels and parish houses of worship, where there 
were idle or dissolute priests, and though a dissenter, publicly 
preached to the auditory, which was often very large. 

From these facts it is manifest that the primitive Friends, 
who occasionally spoke in the national places of worship, did 
no more than other dissenters were accustomed to do, and we 
may reasonably conclude that all religious persuasions might 
have claimed a right of common property in the steeple-houses, 
after the subversion of the Anglican Church, until it was re- 
established at the accession of Charles II.* 

We shall find, as we proceed in the biography of George 
Fox, that his ministry in such places was often acceptable to 
the people, and even the priests sometimes offered him the 
pulpit. It has been supposed by some that he interrupted the 
ministers while they were preaching, but this was seldom, if 
ever, his practice. He waited until they had done, and then 
declared boldly the doctrines he felt bound to deliver ; which 
being frequently directed against the mercenary character 
of the priests, called down upon him their utmost vengeance. 

His imprisonment at Derby was not for disturbing a reli- 
gious meeting ; the offence stated in the mittimus was a charge 
of "uttering and broaching divers blasphemous opinions," 
which the magistrates alleged he had confessed before them. 
His religious opinions avowed on that occasion, having been 
stated in the preceding chapter, we have seen that, so far 
from being blasphemous, they were in strict accordance with 
the scriptures of truth, and the experience of good men 
in every age of the church. While in prison he wrote as 

* There were numerous other religious meetings held in those times, 
but into none of these did Friends obtrude themselves : Bowden's Hist. 
1.80. 



64 LIFE OF GEORGE FOX. 

follows to Colonel Barton, one of the magistrates who com- 
mitted him : 

"Friend: — Thou that preachest Christ and the scriptures 
in words. When any came to follow that which thou hast 
spoken of, and to live the life of the scriptures, those that 
preach the scriptures, but do not lead their lives according 
thereunto, persecute them. Mind the prophets, Jesus Christ 
and his apostles, and all the holy men of God; what they 
spoke was from the life : but they that had not the life, but 
the words, persecuted and imprisoned them that lived in the 
life, which those had backslidden from. 

George Fox." 

He wrote also to the Mayor of Derby and to the court 
which met there, stating that " drunkenness, swearing, pride 
and vanity, ruled among them, both in teacher and people," 
and admonishing them "to take heed of oppressing the poor, 
and of imposing false oaths upon the people, or making them 
take oaths which they could not perform." 

This admonition was remarkably pertinent to the times, and 
applicable to all the public authorities of Great Britain. 

Changes in the government had within a few years been 
frequent and radical ; yet at every change the people were 
required to take oaths of allegiance inconsistent with their 
previous engagements. First, they had sworn allegiance to 
the King, as their sovereign, and supreme head of the Ang- 
lican Church : Secondly, they had sworn to the solemn league 
and covenant, in which they bound themselves to the extirpa- 
tion of prelacy, that is church government by archbishops, 
bishops, &c. : Thirdly, they had taken the oath of allegiance to 
the Commonwealth of England, as it was then " established 
without a King or House of Lords." And a few years later 
they took an oath to Cromwell as the Lord Protector. 

The ill effects of these oaths upon the public morals were 
set forth in a pamphlet, written by a member of parliament, 



HIS CONVERSATION WITH PROFESSORS. 65 

one of the most voluminous writers of that day. The title 
of this singular work may aid in illustrating the state of the 
times, and is therefore subjoined : viz. " Concordia, Discors, 
or the Dissonant harmony of sacred Publique oaths, protes- 
tations, leagues, covenants, ingagements, lately taken by many 
time-serving saints, officers without scruple of conscience, 
making a very unpleasant consort, in the ears of our most 
faithful oath-performing, covenant-keeping God, and all loyal 
consciencious subjects, sufficient to create a doleful Hell, and 
tormenting horror in the awakened conscience of all those, 
who have taken and violated them too, successively, without 
any fear of God, men, devils, or hell." By William Prynne, 
Esq., Bachelor of Lincoln's Inne, 1659." 

During the imprisonment of George Fox at Derby, many 
professors of religion came to converse with him. Some of 
these asserted that sin and imperfection must continue during 
the whole of this life. George asked them "whether they 
were believers and had faith? and in whom?" They an- 
swered, "yes, they had faith in Christ." He replied, "If ye 
are true believers in Christ, you are passed from death to life, 
and if passed from death, then from sin that bringeth death : 
and if your faith be true, it will give you victory over sin and 
the devil, purify your hearts and consciences, (for the true 
faith is held in a pure conscience) and bring you to please 
God and give you access to him again." But they could not 
endure to hear of purity and victory over sin and the devil. 
He then queried "whether they had hope?" They said, 
"yes, God forbid but we should have hope." He asked then, 
"what hope is that you have ? Is Christ in you the hope of 
glory? Does it purify you as he is pure?" But they could 
not receive this doctrine, and he bade them " forbear talking 
of the scriptures which were the holy men's words, for the 
holy men who wrote the scriptures, pleaded for holiness in 
heart, life and conversation here ; but since you plead for im- 
purity and sin which is of the devil, what have you to do 
with the holy men's words ?" 
5 



66 LIFE OF GEORGE FOX. 

One day as he was walking in his chamber, he heard a 
doleful noise in the adjoining apartment, and standing still, he 
heard the jailor say : " Wife, I have seen the day of judg- 
ment, and I saw George there, and I was afraid of him ; I 
had done him so much wrong, and spoken so much against 
him to the ministers and professors, and to the justices, and in 
taverns and ale-houses." This jailor, who was a high pro- 
fessor of religion, being now under strong convictions for the 
wrong he had done, came in the evening to his prisoner and 
said, " I have been as a Hon against you, but now I come like 
a lamb, and like the jailer that came to Paul and Silas trem- 
bling." He asked permission of George to lodge with him, 
to which the latter replied. " I am in thy power, thou canst 
do what thou wilt." "Nay," said he, "I would have your 
leave, and I could desire to be always with you, but not to 
have you as a prisoner, for I and my house have been plagued 
for your sake." " So I suffered him," he writes in his Jour- 
nal, " to lodge with me." " Then he told me all his heart, 
and said he believed what I had said of the true faith and 
hope to be true; and he wondered that the other man who was 
put in prison with me did not stand to it ; and said - that man 
was not right, but I was an honest man.' He confessed 
also to me, that at those times when I had asked him to let 
me go forth to speak the word of the Lord to the people, 
when he refused to let me go, and I laid the weight thereof 
upon him, that he used to be under great trouble, amazed, and 
almost distracted for some time after, and in such a condition 
that he had little strength left him. When the morning 
came he arose, and soon after went to the justices, and told 
them, 'that he and his house had been plagued for my sake.' 
One of the justices replied (as he reported to me) that the 
plagues were upon them too, for keeping me. This was jus- 
tice Bennet of Derby, who was the first that called us 
Quakers, because I bid him tremble at the word of the Lord. 
This was in the year 1650." 

After this interview with the jailor, the justices gave per- 



GEORGE FOX IN PRISON. 67 

mission for George to walk a mile, but he, perceiving their 
intention that he should make his escape clandestinely, replied, 
that he might sometimes take the liberty of walking, if they 
would prescribe to him exactly how far a mile extended. The 
jailor then confessed that their intention was to get rid of 
him by this means, but he told them " he was not of that 
spirit." 

He was sometimes visited by the jailer's sister, a young 
woman in ill health. He spoke to her concerning the truths 
of religion, which so affected her, that she acknowledged " he 
and his friends were an innocent people, and did none any 
hurt, but did good to all, even to those who hated them," 
and she desired that they might be treated with kindness. 

Being restrained from the privilege of visiting the meetings 
of Friends, he addressed them an epistle, from which the fol- 
lowing passages are quoted : 

" The Lord doth show unto man his thoughts, and discover- 
ed all the secret workings in man. 

" A man may be brought to see his evil thoughts, running 
mind, and vain imaginations, and may strive to keep them 
down, and to keep his mind in ; but cannot overcome them, 
nor keep his mind within to the Lord. In this state and con- 
dition submit to the spirit of the Lord that shows them, and 
that will bring to wait upon the Lord ; and he that hath dis- 
covered them will destroy them. Therefore stand in the faith 
of the Lord Jesus Christ, (who is the author of the true faith,) 
and mind him ; for he will discover the root of lusts, evil 
thoughts, and vain imaginations ; how they are begotten, con- 
ceived and bred, and how they are brought forth, and how 
every evil member doth work. He will discover every prin- 
ciple from its own nature and root." * * * "For there 
is peace in resting in the Lord Jesus. This is the narrow 
way that leads to him, the life ; but few will abide in it. Keep 
in the innocency, and be obedient to the faith in him. Take 
heed of conforming to the world, and of reasoning with flesh 



68 LIFE OF GEORGE FOX. 

and blood, for that bringeth disobedience ; and then imagina- 
tions and questionings arise to draw from obedience to the 
truth of Christ. But the obedience of faith destroyeth ima- 
ginations, questionings, and reasonings, with all the tempta- 
tions in the flesh, buffetings, lookings forth, and fetching up 
things that are past. But, not keeping in the life and light, 
not crossing the corrupt will by the power of God, the evil 
nature grows up in man; then burdens will come and man 
will be stained with that nature. 

" But Esau's mountain shall be laid waste, and become a 
wilderness, where the dragons lie; but Jacob, the second birth, 
shall be fruitful, and shall arise. For Esau is hated, and 
must not be lord ; but Jacob, the second birth, which is per- 
fect and plain, shall be lord ; for he is beloved of God. 

"George Fox."* 

About the same time he wrote as follows to those who were 
convinced of Friends' principles : 

" The Lord is king over all the earth !— therefore all people 
praise and glorify your king in true obedience, in uprightness, 
and in the beauty of holiness. Oh ! consider, in true obedi- 
ence, the Lord is known, and an understanding from him is 
received. Mark, and consider in silence, in lowliness of mind, 
and thou wilt hear the Lord speak unto thee in thy mind. 
His voice is sweet and pleasant; his sheep hear his voice, 
and will not hearken to another. When they hear his voice, 
they rejoice and are obedient ; they also sing for joy. Oh, 
their hearts are filled with everlasting triumph ! they sing, and 
praise the eternal God in Zion. Their joy, man shall never 
take from them. Glory to the Lord God for evermore ! 

George Fox."f 

While he was in the house of correction in Derby, his rela- 
tives came to see him, and being grieved on account of his 

* Fox's Journal, I. 47—49. t Ibid, 51. 



HIS LETTERS. 69 

imprisonment, they went to the justices by whom he was com- 
mitted, and desired to have him at home with them, offering 
to be bound as sureties in the sum of <£100 ; and others, in 
Derby, for .£50 each, " that he should come no more thither 
to declare against the 'priests. ," 

Being brought before the magistrates for this purpose, he 
declined entering into such a recognizance " for his good be- 
haviour," or having others bound for him, because he con- 
ceived it "would be a blemish upon his innocency." 

Justice Bennet, hearing this, rose up in a great rage, and 
while George knelt down to pray the Lord to forgive them, 
the justice struck him with both his hands, crying, "Away 
with him, jailor; take him away, jailor." He was then 
remanded to prison, where he remained until the expiration 
of the six months for which he was committed. 

Having permission to walk a mile by himself, he occasion- 
ally accepted the privilege. Sometimes he went into the 
markets and streets, preaching repentance to the people, and 
then returned to his prison again. He frequently wrote to 
the justices, expostulating with them for their cruelty. 
One of his letters is here subjoined : 

" Friends : — Would you have me bound to my good beha- 
viour, from drunkenness, or swearing, or fighting, or adultery, 
and the like ? The Lord hath redeemed me from all these 
things ; and the love of God hath brought me to loathe all 
wantonness, blessed be his name ! Drunkards, fighters, and 
swearers have their liberty without bonds ; and you lay your 
laws upon me, whom neither you nor any other can justly 
accuse of these things, praised be the Lord ! I can look at 
no man for my liberty, but at the Lord alone, who hath all 
men's hearts in his hands. 

George Fox." 
To the priests of Derby he wrote as follows : 
"Friends: — You profess to be the ministers of Jesus 
Christ in words, but you show by your fruits what your 
ministry is, 



70 LIFE OF GEORGE FOX. 

Every tree shows its fruit : the ministry of Jesus Christ is 
in mercy and love, to loose them that are bound, to bring out 
of bondage and to let them that are captivated go free. Now, 
friends, where is your example, if the scriptures be your rule, 
to imprison for religion ? Have you any command for it from 
Christ ? If that were in you, which you profess, you would 
walk in their steps who spake the scriptures. But he is not 
a Jew who is one outward, whose praise is of men ; but he is 
a Jew who is one inward, whose praise is of God. 

But if you build upon the prophets and apostles in words, 
and pervert their life, remember the words which Jesus Christ 
spake against such. They that spoke the prophet's words but 
denied Christ, they professed a Christ to come, but had they 
known him they would not have crucified him. The saints whom 
the love of God did change, were brought thereby to walk in 
love and mercy ; for he that dwelleth in love, dwelleth in God. 
But where envy, pride, and hatred rule, the nature of the world 
rules, not the nature of Jesus Christ. I write with no hatred 
to you, but that you may weigh yourselves, and see how you 
pass your time. 

George Fox." 

About this time he was visited in prison by a trooper, who 
stated that while he was seated in the steeple-house hearing 
the priest, great trouble fell upon him, and the voice of the 
Lord came to him, saying, "Dost thou not know that my ser- 
vant is in prison? Go to him for direction." George then 
spoke to his condition, directing his attention to that inward 
power which shows man his sins, and will, if obeyed, take them 
away. The trooper was convinced of this doctrine, and ad- 
vanced it boldly in his quarters among the soldiers. He said 
" his colonel was as blind as Nebuchadnezzar, to cast the Lord's 
servant into prison." 

Upon this the Colonel conceived a dislike to him, and at 
the battle of Worcester, assigned him a post of great danger. 
Two soldiers from the royal army, having challenged any two 



HE REFUSES A CAPTAINCY. 71 

of the Parliament army to fight with them, this trooper, with 
another, was sent to meet them, and when, in the encounter, 
his companion was slain, he drove both his enemies within 
musket-shot of the town without firing a pistol at them. 

This he related to George Fox when he returned, but "being 
sensible how wonderfully the Lord had preserved him, and 
seeing also the end of fighting, he laid down his arms." 

A body of fresh troops being raised for the Parliament army, 
George Fox, whose term of imprisonment was nearly expired, 
was offered the captaincy over them ; for the soldiers insisted 
on the command being assigned to him, saying they would 
serve under no other. He was therefore taken before the 
commissioners and soldiers in the market-place, where they 
offered him that preferment and asked him " if he would not 
take up arms for the commonwealth against Charles Stuart?" 

He answered, "I know from whence all wars arise, even 
from the lusts, according to James's doctrine, but I live in the 
virtue of that life and power which takes away the occasion 
of war." 

Being further importuned to accept the offer, he added, " I 
am come into the covenant of peace which was before all wars 
and strifes." 

They said the offer was made in love and kindness to him, 
but he replied, " If this is your love and kindness, I trample 
it under my feet." 

The commissioners, being exasperated at his refusal, said, 
" Take him away, jailor, and put him into the prison among 
the rogues and felons." This cruel and illegal command being 
put into execution, he was confined among thirty felons, in 
a prison rendered loathsome by filth and vermin, where he 
was kept nearly half a year. 

While in this dismal place, he was again visited by his 
relatives, who were concerned for him, and anxious for his 
release. Among others who came to see him was a soldier 
from Nottingham, who had been a Baptist. This person said 
to him, " Your faith stands in a man that died at Jerusalem, 



72 LIFE OF GEORGE FOX. 

and there never was any such thing." George being exceed- 
ingly grieved, said, " How ! did not Christ suffer without the 
gates of Jerusalem, through the professing Jews, chief priests, 
and Pilate ?" He denied that Christ ever suffered there out- 
wardly. George asked him, " Whether there were not chief 
priests, and Jews, and Pilate there outwardly ?" This not 
being denied, he added, " As certainly as a chief priest, and 
Jews, and Pilate were there outwardly, so certainly was Christ 
persecuted by them, and did suffer there outwardly under 
them." Yet from this conversation a slander was raised, that 
the Quakers denied Christ having suffered and died at Jerusa- 
lem. 

In this time of his imprisonment, his mind was painfully 
exercised concerning the practice of putting men to death for 
larceny, under the penal code of England then in force. On 
this important subject he addressed the judges in the following 
letter : 

"I am moved to write unto you, to take heed of putting 
men to death for stealing cattle or money, &c, for thieves in 
old time were to make restitution, and if they had not where- 
with, they were to be sold for their theft. Mind the laws of 
God in the scriptures, and the spirit that gave them forth ; let 
them be your rule in exercising judgment ; and show mercy, 
that you may receive mercy from God, the judge of all. Take 
heed of gifts and rewards, and of pride ; for God doth forbid 
them, and they blind the eyes of the wise. I do not write to 
give liberty to sin, God hath forbidden it ; but that you should 
judge according to his laws, and show mercy ; for he delight- 
eth in true judgment, and in mercy. I beseech you mind 
these things, prize your time, now you have it ; fear God and 
serve him, for he is a consuming fire. 

George Fox." 

Moreover, he " laid before the judges what an hurtful thing 
it was that prisoners should lie so long in jail, showing how 
they learned wickedness one of another, in talking of their 



HE AGAIN REFUSES TO TAKE ARMS. 73 

bad deeds; therefore, speedy justice should be done." These 
remarks, and his letter to the judges, are worthy of note, as 
the germ of that religious concern for prisoners and criminals, 
which, originating with George Fox and the primitive Friends, 
has grown and spread its influence over other minds, until, 
through the divine blessing, a melioration of the penal code, 
and a more humane treatment of criminals, has ensued 
throughout a large part of Christendom. 

There was then in the jail at Derby, a young woman in- 
dicted for robbing her master. When her trial came on, 
George Fox wrote to the judges, showing them " how contrary 
it was to the law of God in old time to put people to death 
for stealing," and entreating them to show her mercy. Yet 
she was condemned to die, and a day was appointed for her 
execution. George then wrote a paper, to be read at the 
gallows, exhorting the people to prize their time, and to be- 
ware of covetousness, which leads the soul away from God. 
When she was ready to be turned off, a pardon was received, 
and she was remanded to prison, where she became convinced, 
and yielded to the influence of vital religion. 

While George Fox lay in jail, Justice Bennet made another 
effort to place him in the army of Parliament, and having 
found that he would not accept a command, sent constables to 
press him into the service for a soldier. George told them, he 
a was brought off from outward wars." They offered him 
press-money repeatedly, but he declined. They then brought 
him again before the commissioners, but he still persisted in his 
refusal, upon which they were so incensed, that they commit- 
ted him a "close prisoner, without bail or mainprize." 

While thus confined among felons, in a foul and loathsome 
prison, he rejected every offer of deliverance which in the 
least compromised his principles ; for his heart was given up 
to the divine service, and he felt assured that the Lord would 
in his own good time bring him forth. 

In order to warn his friends against the "deceits of the 



74 LIFE OF GEORGE FOX. 

world," and to show "how the priests deceived the people," 
he issued the following paper : 

" To all that love the Lord Jesus Christ with a pure and 
naked heart, and the generation of the righteous : — 
" Christ was ever hated ; and the righteous for his sake. 
Mind who they were that did ever hate them. He that was 
born after the flesh persecuted him that was born after the 
spirit ; so it is now. Mind who were the chiefest against 
Christ ; even the great learned men, the heads of the people, 
the rulers and teachers, that professed the law and the pro- 
phets and looked for Christ. They looked for an outwardly- 
glorious Christ to hold up their outward glory; but Christ 
spoke against the works of the world, and against the priests, 
scribes and pharisees, and their hypocritical profession. He 
that is a stranger to Christ is an hireling ; but the servants 
of Christ are freemen. False teachers always laid burdens 
upon the people ; and the true servants of the Lord declared 
against them. Jeremiah spoke against hirelings, and said, 
' It was an horrible thing ; and what will ye do in the end ?' 
for the people and priests were given to covetousness. Paul 
spoke against such as made gain upon the people, and exhorted 
the saints to turn away from such as were covetous and proud, 
such as loved pleasures more than God, such as had a form 
of godliness, but denied the power thereof. Tor of this sort,' 
said he, ' are they that creep into houses and lead captive 
silly women; who are ever learning and never able to come 
to the knowledge of the truth ; men of corrupt minds, repro- 
bate concerning the faith, and as Jannes and Jambres with- 
stood Moses, so do these resist the truth ; but they shall pro- 
ceed no farther, for their folly shall be made manifest to all 
men.' Moses forsook honours and pleasures which he might 
have enjoyed. The apostle, in his time, saw this corruption 
entering, which now is spread over the world; of having a 
form of godliness, but denying the power. Ask any of your 
teachers whether you may ever overcome your corruptions or 
sins ? None of them believe that; but, 'as long as a man is 



GEORGE FOX'S EPISTLE. 75 

here, he must," say they, " carry about with him the body of 
sin." Thus pride is kept up, and that honour and mastership 
which Christ denied, and all unrighteousness. Yet multitudes 
of teachers ! heaps of teachers ! the golden cup full of abomi- 
nations ! Paul did not preach for wages, but laboured with 
his hands, that he might be an example to all that follow him. 

people, see who follow Paul ! The prophet Jeremiah 
said, " The prophets prophesy falsely, and the priests bear 
rule by their means ;" but now the priests bear rule, by the 
means they get from the people : take away their means, 
and they will bear rule over you no longer. They are such 
as the apostle said, " Intruded into those things which they 
never saw, being vainly puffed up with a fleshly mind ;" and 
as the scriptures declare of some of old, " They go in the way 
of Cain who was a murderer, and in the way of Balaam who 
coveted the wages of unrighteousness." The prophet Micah 
also cried against the judges that "judged for reward, and 
the priests that taught for hire, and the prophets that pro- 
phesied for money; yet leaned on the Lord, saying," Is not 
the Lord amongst us ?" 

Gifts blind the eyes of the wise. The gift of God was 
never purchased with money. 

All the holy servants of God did ever cry against deceit ; 
and where the Lord hath manifested his love they loathe it, 
and that nature which holdeth it up. 

George Fox. 



LIFE OF GEORGE FOX. 



CHAPTER V. 



Release from prison — Visits Litchfield — Passes through Nottinghamshire 
Derbyshire and Yorkshire — Convincement of R. Farnsworth — 
J. Naylor — and W,. Dewsbury — Preaches at Beverly — Visits Justice 
Hotham — Consternation of a priest — Visits York-minster — Rudely 
treated — At Cleaveland meets with Ranters — Meeting at Malton — 
At Pickering — A clergyman convinced who travels with him — Passes 
through Patrington— Is apprehended — Searched by a Justice and set 
at liberty — Forgives his persecutors — Ascends Pendle-hill — A vision — 
Convincement of many in the Dales of Yorkshire. 

1651. 

One of the most remarkable traits in the character of 
George Fox, was his undeviating devotion to his sense of duty, 
whatever the consequences that might ensue. We have seen 
that, during his confinement in the foul and loathsome prison 
at Derby, he rejected every offer that involved the least com- 
promise of his principles. It mattered not whether the pro- 
posal came from his relatives anxious to serve him, from the 
commissioners of the army proffering a post of honour, or 
from the magistrates threatening the most severe penalties. 
Compromise, that enervating word which expresses the time- 
serving policy of worldly minds, seems not to have entered 
into his thoughts. Placing his reliance upon the arm of 
Divine Power, he was strong through the determined purpose 
to do right ; and amid the jeers, and the abuse, and the long 
imprisonments that attended him, he stood firm in the dignity 
of conscious innocence, which, at last, compelled the respect 
even of his enemies. 

The magistrates of Derby, being conscious of the injustice 
they had done him, became exceedingly uneasy ; and the 
longer he continued in prison, the more they were disturbed 
by the reproaches of that secret monitor, which pleads for 
justice and mercy even in the tyrant's breast, and will not be 



HE IS SET AT LIBERTY. 77 

silenced. At one time they thought of arraigning him before 
the Parliament ; at another, they proposed to banish him to 
Ireland. 

" At first," he says, "they called me a deceiver, a seducer, 
and a blasphemer. Afterwards, when God had brought his 
plagues upon them, they styled me an honest, virtuous man. 
But their good report and their bad report were nothing to 
me, for the one did not lift me up, nor the other cast me down. 
Praised be the Lord ! At length, they were made to turn me 
out of jail, about the beginning of winter, in the year 1651, 
after I had been a prisoner in Derby almost a year ; six months 
in the house of correction, and the rest of the time in the 
common jail and dungeon." 

Being again at liberty, he went forward as before in the 
work of the ministry, passing through Leicestershire, and 
preaching the gospel of Christ. ^ 

On approaching the city of Lichfield, in Staffordshire, a 
very remarkable exercise attended his A mind, and going^ through 
the streets without his shoes, he cried, " Wo to the bloody 
city of Lichfield." His feelings were deeply affected; for 
there seemed to be a channel of blood running down the 
streets, and the market-place appeared like a pool of blood. 
After leaving the city, he began to consider and inquire what 
could be the cause of this extraordinary exercise.- Much blood 
had been shed there, during the civil wars, between the king 
and the parliament, but the same had also occurred in other 
places.*- *At length, he was informed that during the reign of 
the Emperor Dioclesian, about one thousand Christians had 
been put to death in that place, from which it obtained its 
present name, signifying the field of dead bodies. He there- 
fore attributed the exercise which came upon him, to the sense 
that was given him of the blood of the martyrs, whose memo- 
rial he was required to revive. ^^ 

Proceeding on his way, he came through Nottinghamshire 
and Derbyshire, into Yorkshire, and preached repentance to 
the people in Doncaster and other places. At Balby, he held 



78 LIFE OE GEORGE FOX. 

a meeting, at which some were convinced, among whom was 
Richard Farns worth, afterwards extensively known as an able 
minister of the gospel. 

At Wakefield, in the same county, he met with James Nay- 
lor and Thomas Goodyear, both of whom had recently been 
convinced of the principles of Friends. 

At Lieutenant Roper's, near Balby, he held an evening 
meeting, and after it was closed, he walked forth by moon- 
light, into an orchard, where William Dewsbury and his wife 
came to him, seeking an interview.* These persons had, some 
time previously, been convinced through the immediate influ- 
ence of divine grace ; and now, being confirmed and encou- 
raged by the ministry of George Fox, they joined in profes- 
sion with him, and William Dewsbury became distinguished 
as a powerful minister of the gospel and a patient sufferer for 
the cause of truth. He was a prisoner in Warwick castle 
nineteen years for his religious principles, besides the impris- 
onments he suffered on that account in other plaices, yet he 
repined not, but cheerfully resigned himself to the Lord's 
will. About thirty-seven years after his convincement, he 
closed his useful and exemplary life in London, rejoicing in 
the evidence he felt of divine favour, and saying to those who 
attended him, " Friends, be faithful and trust to the Lord your 
God, for I can say I never played the coward, but as joyfully 
entered prisons as palaces, and in the prison-house I sang 
praises to my God, and esteemed the bolts and locks upon me 
as jewels." 

As George Fox continued his journey, he stopped at many 
of the houses of the gentry, to admonish and exhort the 
people "to turn to the Lord," and coming to Beverly, he went 
to an inn to lodge and dry his clothes, which were very wet 
with rain. In the morning, being the first day of the week, 
he went to the parish house of worship, where, having waited 
till the minister had ended, he felt constrained from a sense 

* Friends' Library, II. 232. 



HE DISCOURSES TO MANY. 79 

of duty to speak to him and to the people, turning their atten- 
tion to Christ Jesus their spiritual teacher. 

The power and authority of divine truth, under which he 
spoke, had a remarkable effect upon the people, and he passed 
on without molestation. In the afternoon, he went to another 
place of worship, about two miles distant, where, after waiting 
till the priest had done, he spoke to him and the people very 
largely, showing them the way of life and truth, and the 
ground of election and reprobation. The priest said he was 
but a child, and could not dispute. George replied, " I did 
not come to dispute, but to hold forth the word of life and 
truth unto you, that you may all know the one seed the 
promise of God is to, both in the male and the female." The 
congregation was very friendly, and desired him to come again 
on a week day and preach to them ; but he, being desirous to 
call them off from a dependence upon man, directed them to 
their teacher Jesus Christ, who is "the true shepherd and 
bishop of souls." 

The next day he went to Captain Pursloe's at Crantsick, 
who, being favorably inclined toward him, accompanied him 
on a visit to Justice Hotham. The Justice was a man of 
religious experience; and, after some serious discourse, he 
invited George into his closet or study, where he acknowledged 
that " he had known this principle for ten years, and he was 
glad that the Lord did now send his servants to publish it 
abroad to the people." 

While he was staying at Justice Hotham's, a lady of rank 
called there on business, who, in conversation with the Justice, 
said, "The last Sabbath-day there came an angel or spirit 
into the church at Beverly, and spoke the wonderful things of 
God, to the astonishment of all that were there ; and when it 
had done, it passed away, and they knew not whence it came, 
nor whither it went, but it astonished all — priests, professors, 
and magistrates." This evidently related to the visit of 
George Fox, and shows, not only the power of his ministry, 



80 LIFE OF GEORGE FOX. 

but the peculiar state of feeling then prevailing in the public 
mind. 

On the following First-day, accompanied by Captain Pur- 
sloe, he attended a parish house of worship, where, after the 
usual service, he preached so effectually, that some were con- 
vinced, and a meeting of Friends was gathered in that place. 
In the afternoon, he went to another "steeple-house," where 
" preached a great high-priest called a doctor." This minister 
took for his text these words : " Ho, every one that thirsteth, 
come ye to the waters, and he that hath no money, come ye 
buy and eat, yea, come buy wine and milk, without money 
and without price." When the sermon was ended, George 
Fox said, " Come down, thou deceiver ; dost thou bid people 
come freely, and take of the water of life freely, and yet thou 
takest three hundred pounds a year of them for preaching the 
scriptures to them ? Mayst thou not blush for shame ? Did 
the prophet Isaiah and Christ do so, who spoke the words, 
and gave them forth freely ? Did not Christ say to his 
ministers, whom he sent to preach, < Freely ye have received, 
freely give ?' ' The priest, like a man amazed, hasted away, 
and George Fox had a full opportunity to speak to the con- 
gregation, whom he directed to the grace of God, that would 
teach them, and bring them salvation, for the spirit of God 
revealed in the soul is a free teacher. 

From this meeting, he returned to Justice Hotham's, who 
took him in his arms, saying, " My house is your house, I am 
exceeding glad at the work of the Lord, and that his power 
is revealed." He then explained why he did not go to the 
meeting, in the morning ; being apprehensive, he said, that the 
officers might have required him to take some measures in 
relation to his guest, that would have brought him into diffi- 
culty. 

On the first day of the next week, being at York, he was 
impressed with a sense of duty to visit the great Cathedral, 
called York-minster. 

"Accordingly," he says, "I went. When the priest had 



ADVICE TO RANTERS. 81 

done, I told them I had something from the Lord God to speak 
to the priest and people." "Then say on quickly," said a 
professor, for it was frost and snow, and very cold weather. 
Then I told them, this was the word of the Lord God unto 
them, " that they lived in words, but God Almighty looked 
for fruits amongst them." As soon as the words were out of 
my mouth, they hurried me out and threw me down the steps. 
But I got up again without hurt, and went to my lodgings 
again, and several were convinced there." 

From York, he went to Burraby, where many embraced his 
principles, and a meeting of Friends was settled. Thence he 
proceeded to Cleaveland, where he found a people who " had 
tasted of the power of God," having, formerly, great meetings, 
but now they were much shattered, and their leaders had be- 
come Ranters. He told them, that "after they had such 
meetings they did not wait upon God to feel his power to 
gather their minds inward, that they might feel his presence 
and power amongst them in their meetings, to sit down therein, 
and wait upon Him, for they had spoken themselves dry, they 
had spent their portions, and not living in that they spoke of, 
they were now become dry." He, therefore, advised that " they 
should all come together again, and wait to feel the Lord's 
power and spirit in themselves, to gather them to Christ, that 
they might be taught of him who says, 'Learn of me.' The 
heads or leaders among them came to nothing, but most of the 
people embraced the principles of Friends, and a good meeting 
was established there." 

Although the snow was deep he continued to travel a-foot, 
and coming to Stath, he met with many professors of religion, 
and some Ranters, among whom he held meetings and a great 
number were convinced through his ministry. Among those 
who embraced his principles, one was a man a hundred years 
old, another a chief constable, and 9, third a clergyman named 
Philip Scafe. The latter became subsequently a minister of 
the gospel in the society of Friends. 

The parish priest at Stath was exceedingly oppressive in 



82 LIFE OF GEORGE FOX. 

the collection of his tithes. When his parishioners went a- 
fishing many leagues off, he would exact the tithe-money of 
what they made of their fish, even though they were carried 
for sale as far as Yarmouth. George Fox felt constrained to 
go to the parish house of worship, to lay open the extortions 
of this priest, and to "declare truth to the people." When 
the oppressions of this mercenary teacher were exposed, he 
fled away, and George had a full opportunity to address the 
congregation. 

His ministry took effect with some, who at night came to 
him, and being fully convinced, acknowledged the truth of his 
doctrine. 

From this time forward, the principles of Friends began to 
spread in Yorkshire, and great meetings were held in which 
the gospel was preached freely. Not only the parish priests, 
but the Ranters, began to rage ; and one of their leading men 
challenged George Fox to a public disputation. The chal- 
lenge being accepted, a large company assembled, among 
whom were many of the Ranters, and a Scotch clergyman. 
In this meeting, George Fox, after having exposed the ab- 
surdities and impiety of the Ranters, whom he compared to the 
old Sodomites, turned upon the clergy, whom he proved to be 
of the same stamp as "the false prophets of old, and the 
priests that bore rule over the people, by their means, seeking 
their gain from their quarter, divining for money, and teaching 
for filthy lucre." The Scotch priest was highly incensed, and 
after the meeting, striking his cane upon the ground, he said 
to Philip Scafe, if ever he met with George Fox again, he 
would have his life, or Fox should have his ; yet this man and 
his wife became afterwards convinced of the principles of 
Friends. 

At. another meeting, where George Fox was declaring that 
" The gospel was the power of God unto salvation, — that it 
brought life and immortality to light in men, and turned 
people from darkness to light;" a priest who was present, 
opposed him, saying that, " The gospel was mortal." Upon 



HIS OBJECTIONS TO PULPITS. 83 

this, Philip Scafe, who was formerly a clergyman, and had 
lately embraced the principles of Friends, took up the dis- 
pute, which he managed so well, that many more were convinced 
of the same principles. Another priest sent a challenge for 
a disputation with George Fox, who, with some of his friends, 
went to meet him ; but when they drew near, the challenger 
fled from the house, and hid himself under a hedge. 

The Friends then went to a neighbouring place of worship, 
where the priest had used threatening language against them, 
but, no sooner were they come, than he fled, and George Fox, 
being left in possession of the field, preached to the people 
who were eager to hear him. On this occasion he remarks in 
his Journal, that "It was a dreadful thing to the priests, when 
it was told them, ' The man in leathern breeches is come.' " 

At Malton he had large meetings at private houses, but 
some of the people desired him to preach in the houses 
appointed for public worship. One of the priests invited him 
to occupy his pulpit, but he felt an objection to pulpits, 
"which the priests lolled in," as well as to the "steeple- 
houses," that were superstitiously regarded as holy places, 
and temples of the Lord. He found it his duty, however, at 
times, to visit them, in order to gather people from thence, 
teaching them that " God dwells not in temples made with 
hands," but in the hearts of his people. 

Having gone to the parish house of worship, at Malton, two 
clergymen insisted upon his going into the pulpit, but he 
declined, saying, " He came not to uphold such places, nor 
their maintenance and trade." Being offended at this, they 
said, "These false prophets were to come in the last times." 
He then stepped upon a high seat, and declared to them the 
marks of the false prophets, showing that they were already 
come, and he directed the people to their inward teacher, 
Christ Jesus, who would turn them from darkness to light. 
At Pickering, he held a meeting in a school-house, near the 
parish house of worship, which was then occupied by the 



84 LIFE OF GEORGE FOX. 

justices holding their sessions, Justice Robinson being chair- 
man. 

The meeting at the school-house was large, being attended 
by a number of professors and clergymen, who asked many 
questions, which were answered to their satisfaction. Four 
chief constables, and many others, received the doctrines 
declared, and word was carried to Justice Robinson that his 
pastor, whom he esteemed above all others, was overthrown 
and convinced. 

This clergyman, whose name was Boyes, wished to pay for 
George Fox's dinner at the inn, but he would by no means 
suffer it. He also offered his " steeple-house " for George to 
preach in ; but the latter declined it, saying that he came to 
bring them off from such things to Christ. 

The next morning he went, in company- with four chief 
constables, and some others, to visit Justice Robinson, who 
met him at his chamber door. George told him he could not 
honour him with man's honour, and the justice replied, he did 
not expect it. They then went into his chamber, where 
George opened to him the state of the false prophets and of 
the true prophets, directing him to Christ, as an inward 
teacher. He explained to him the parables, and the ground 
of election and reprobation ; showing that reprobation stands 
in the first birth, and election in the second birth. 

The Justice acknowledged the truth of these doctrines, and 
wished to contribute something towards his travelling expenses 
while in the country ; but George, after acknowledging his 
kindness, refused his money, and took leave of him. 

For several days, he was accompanied by the clergyman 
who had been convinced at Pickering. While they halted for 
refreshment at a town, the bells rang, and George asked for 
what purpose they were rung. He was answered, that a it 
was for him to preach in the steeple-house." 

Believing it right for him to go, he went thither, and was 
invited to enter and occupy the pulpit, but he stood up in the 
yard, and declared to the people that he came not to uphold 



SILENT WAITING. 85 

their idol-temples, nor their priests, nor their tithes, nor their 
Jewish and heathenish ceremonies and traditions ; nor did he 
consider that ground more holy than any other piece of ground. 
He showed them, that the apostles going into Jewish syna- 
gogues and temples, which God had commanded, was to bring 
people off from that temple and those synagogues ; and from 
the offerings, tithes, and covetous priests of that time: that 
such as were converted and believed in Christ met together in 
dwelling-houses ; and that all who preach Christ the word of 
life, ought to preach freely, as the apostles did and as he com- 
manded. He exhorted the congregation to come off from 
these things, directing them to the spirit and grace of God in 
themselves — the light of Jesus in their own hearts, that they 
might come to know Christ their free teacher to bring them 
salvation and to open the scriptures to them. 

Still accompanied by the clergyman, he came to another 
town where a large company gathered around him, and he sat 
upon a hay-stack several hours, in silence, feeling it his duty 
" to famish them from words." 

While thus waiting, the people would frequently inquire of 
his companion; "When will he speak?" "When will he 
begin ?" He bade them wait, and reminded them that the 
people waited upon Christ a long while before he spoke. At 
length, feeling the power of Divine life to arise, George Fox 
spoke in the authority of truth, and there was a general con- 
vincement among his auditors. 

As they passed on their way, some of the people called to 
his companion, saying, " Mr. Boyes, we owe you some money 
for tithes, pray come aud take it." But he threw up his 
hands and said "he would have none of it," and "he praised 
God he had enough." 

George Fox, having returned to Crantsick, called on Cap- 
tain Pursloe and Justice Hotham, by whom he was gladly 
received and hospitably entertained. Justice Hotham said to 
him " If God had not raised up this principle of light and life 
which you preach, the nation had been overrun with Ranter- 



86 LIFE OF GEORGE FOX. 

isni, and all the Justices in the nation could not have stopped 
it, with all their laws, because they would have said as we said, 
and done as we commanded, and yet have kept their own 
principles still. But their principles are overthrown by this 
principle of Life and Truth ; therefore I am glad the Lord 
has raised it up." 

Leaving these hospitable friends, he travelled into Holder- 
ness, and thence to Oram, where he went to the " steeple-house, 
and, the priests having fled, he preached to the congregation 
with such unction and power, that many embraced his views 
and joined with him in religious fellowship. The next day, 
his friends and fellow travellers having left him, he went forward 
alone, still travelling a-foot. In the evening, having come to 
the town of Patrington, he walked through the streets exhort- 
ing both priests and people to repentance and amendment of 
life. When it grew dark, he went to an inn and asked for 
lodging, which was denied him : he then desired a little meat 
or milk, for which he offered to pay, but was refused. Pass- 
ing out of the town, he asked for food and lodging at two other 
houses, but without success, for so great was the prejudice 
against him, that neither the promptings of humanity, nor the 
prospect of reward, could induce the people to entertain him. 
In this extremity, he satisfied his thirst with water from a 
ditch, and sat down among the furze-bushes to pass the night. 

At break of day, he arose, but was soon after apprehended 
by a constable, attended by a band of armed men, who con- 
ducted him back to Patrington, where, the whole population 
being drawn together by the report of his arrest, he found 
another opportunity " to declare the word of life among them, 
and warn them to repent." At last, a citizen of the place, 
being moved with compassion, gave him some bread and milk, 
which was the first food he had eaten for some days. From 
that town he was sent, under a guard, about nine miles to a 
justice, who, on searching for letters, found him so well pro- 
vided with changes of linen, that he declared he was no 
vagrant, and set him at liberty. 



HIS FORBEARANCE TOWARDS PERSECUTORS. 87 

Pie immediately returned to Patrington, where lie remained 
some days, and had large meetings. Many were convinced, 
and joined in profession with him, who deeply regretted that 
they did not receive him on his first entrance. The respect 
now shown him was, on the part of some, accompanied by a 
feeling of superstitious dread. This was evinced, soon after 
his return, by the conduct of his host, who desired him to go 
to bed, or at least to lie down upon a bed, in order to refute 
a report which was rife among the people, that he never slept 
upon a bed. 

The person who had been the instigator of his arrest, came 
forward and asked his forgiveness, which he freely granted. 
A short time previously, being asked by Justice Hotham, who 
wished to protect him, whether any persons had meddled with 
him, or abused him, he declined giving any information on the 
subject, thus affording a practical illustration of that beautiful 
trait -in the christian character — forgiveness of injuries. This 
trait was also evinced soon after, in his refusing to appear 
against the clerk of the parish at Ticknell, in Yorkshire, who, 
with many others, fell upon him in their house of worship and 
beat him in the face with their bibles until his blood gushed 
out upon the floor. 

Notwithstanding the violent abuse and severe sufferings to 
which he was often subjected from the rude populace, insti- 
gated generally by the priests, he still held on his way, exhort- 
ing the people wherever he came to repentance and amend- 
ment of life. In most places some were found to receive his 
testimony, and he declared his belief that " if but one man 
or woman were raised up by the Lord's power to stand and 
live therein, as the prophets and apostles did, that man or 
woman would shake all the country in their profession for ten 
miles round." 

Continuing his travels he came to Pendlehill, which, from 
a persuasion of duty, he ascended, but with great difficulty, 
it being very steep and high. From the summit he had a 



88 LIFE OP GEORGE POX. 

wide prospect around, reaching to the Irish Sea on the coast 
of Lancashire. 

" From the top of this hill," he says, "the Lord let me see 
in what places he had a great people to be gathered. As I 
went down, I found a spring of water in the side of the hill, 
with which I refreshed myself, having eaten or drunk but 
little for several days before." 

At night, having come to an inn, he declared the truths of 
the gospel, and wrote a paper addressed to the priests and 
professors of religion. " It was here," he says in his Journal, 
"the Lord opened to me, and let me see a great people in 
white raiment, by a river-side, coming to serve the Lord. The 
place that I saw them in, was about Wentzerdale and Sed- 
bergh." 

The following day, accompanied by his friend Eichard 
Farnsworth, he continued his journey, and at night they slept 
on a bed of fern spread upon the common. 

Next morning, he parted with his companion and travelled 
alone through Wentzerdale, till he came to a town where there 
was a lecture on the market-day. Here he went to the parish 
house of worship, and when the priest had done, he " declared 
the day of the Lord, warning them to turn from darkness to 
the light, and from the power of Satan unto God, that they 
might come to know God and Christ aright, and to receive his 
teaching who teaches freely." 

Having spoken largely and freely without much opposition, 
he " passed up the dales, warning the people to fear God, and 
preaching the everlasting gospel." In this manner, he passed 
through Wentzerdale, Grysedale, and several other dales in 
the western part of Yorkshire, where many were convinced 
and continued steadfast in the faith. 

In these dales, there were doubtless many serious and de- 
vout persons, of the class called " Seekers." Being dissatis- 
fied with the forms of the Anglican Church, they had with- 
drawn from it, and were looking for a more spiritual religion, 
which they sought by inward retirement and secret prayer. 



MEETING AT FIRBANK CHAPEL. 89 

A company of these, who were separated from the public 
worship, being assembled at Justice Benson's near Sedberg in 
Yorkshire, George Fox attended and found great openness 
among them, for the reception of his doctrines. They were 
generally convinced, and a large meeting of Friends was 
settled through his ministry. 



CHAPTER VI. 

Meeting at Firbank chapel — Convincement of Francis Howgill, J. 
Camm, John and Ann Audland — Meetings at Kendal and Under- 
barrow — Convincement of E. Burrough — Swarthmore — Convince- 
ment of Margaret Fell and family, among whom were Thomas Salt- 
house, Wm. Caton, and Ann Clayton. 

1652. 

In the county of Westmoreland, near the picturesque lake 
"Winandermere, stood, until recently, a venerable edifice called 
Firbank chapel. It was situated on an eminence commanding 
a wide prospect of barren moors, on which few habitations of 
man could be seen.* The country, at some distance around, 
was broken into hills and dales, where resided a rural popula- 
tion who worshipped at this place. 

It was here that George Fox, in the spring of the year 
1652, held one of the most memorable of all his meetings. 
He arrived at the chapel during the time of the morning ser- 
vice, on the first day of the week, when Francis Howgill and 
John Audland were officiating as ministers to a large congre- 
gation. They were classed among the Independents, and 
being sincere and earnest in their religious exercises, were 
held in high esteem by the people. 

Seeing George Fox arrive, they quickly ended their ser- 
vices, for Francis, having heard him a few days previously, 
was favourably impressed with his doctrines. At the close of 

* London Friend, 1851. 



90 LIFE OF GEORGE FOX. 

the morning meeting, the ministers and part of the congrega- 
tion retired for dinner, but many remained at the chapel, and 
George Fox, having refreshed himself with water from a 
brook, returned and sat on the top of a rock contiguous to 
the chapel. 

In the afternoon, the people gathered around him to the 
number of about a thousand, among whom were several of 
their preachers. Many old people, thinking it strange to see 
a man preach from the top of a rock, went into the chapel 
and gazed at him through the windows. For about the space 
of three hours, he preached the gospel " in demonstration of 
the spirit and of power," directing them to the spirit of God 
in themselves, by obedience to which they might become the 
children of light, and turned from Satan unto God. By this 
Spirit of Truth they would come to understand the words of 
the prophets, of Christ, and of the apostles, and they would 
experience Christ to be their teacher to instruct them, their 
counsellor to direct them, their shepherd to feed them, their 
bishop to oversee them, and their prophet to open divine mys- 
teries unto them. Thus they would know their bodies to be 
sanctified and made fit temples for God and Christ to dwell in. 

He explained to them the parables and sayings of Christ, 
the scope and intent of the apostles' writings, and the state 
of apostacy into which the church had fallen through the 
mercenary conduct of the priests. "The steeple-house," he 
told them, " and the ground whereon it stood, were no more 
holy than that mountain ; and that those temples, which they 
called the dreadful houses of God, were not set up by the 
command of God and of Christ ; nor their priests called, as 
Aaron's priesthood was ; nor their tithes appointed by God, 
as those amongst the Jews were ; but that Christ was come 
who ended both the temple and its worship, and the priests 
and their tithes ; and all now should hearken to him ; for he 
said, "Learn of me," and God said of him, "This is my be- 
loved Son, in whom I am well pleased ; hear ye him." 

"I declared to them," he continues, "that the Lord God 



NOTICE OF FRANCIS HOWGILL. 91 

had sent me to preach the everlasting gospel and word of life 
amongst them, and to bring them off from these temples, tithes, 
priests, and rudiments of the world, which had got up since 
the apostles' days, and had been set up by such as erred from 
the spirit and power that the apostles were in." "Very 
largely was I opened in this meeting ; the Lord's convincing 
power accompanied my ministry, and reached home to the 
hearts of the people, whereby many were convinced, and all 
the teachers of that congregation (who were many) were con- 
vinced of God's everlasting truth." 

Among the proselytes were Francis Howgill, John Camm, 
John Audland, and Ann his wife, (afterwards known as Ann 
Camm) all of whom became ministers of the gospel in the 
society of Friends. As they proved to be able coadjutors of 
George Fox, some notice of them may not be inappropriate in 
this place. 

Francis Howgill received a collegiate education, in order to 
prepare him for the ministry in the Episcopal church. From 
his own account of his religious experience, it appears that, 
at twelve years of age, he set his heart to seek for the know- 
ledge of God.* He associated with the strictest sort of pro- 
fessors, was assiduous in reading the scriptures, loved retire- 
ment, and resolved to avoid the sports and pastimes common 
to youth. But these resolutions, being made in his own will 
and strength, were often broken, which brought him into 
condemnation and deep distress. 

At fifteen years of age, being earnestly desirous of spiritual 
knowledge, he frequented meetings, and followed the most 
renowned preachers : nevertheless, corruption still prevailed 
in his heart, but as "he kept within to the light in his con- 
science," he was restrained from gross evils, and condemned 
for sin. These convictions, he was assured by the ministers, 
proceeded from "a natural conscience;" and thus he was 

* The inheritance of Jacob, discovered after his return out of Egypt, 
&c, by Francis Howgill. London Edition, 1656. 



92 LIFE OF GEORGE FOX. 

induced to undervalue the light, as " too low a thing, being 
only a common grace," whereas, he was told, the saints "had 
a peculiar faith and grace," to whom sin was not imputed, but 
believing in Christ, " his righteousness was accounted to 
them." They instructed him to believe that Christ had 
suffered the penalty of sin for him ; -but he could not see how 
Christ had taken away his sins, for the witness in his con- 
science told him, that while he continued in the practice of 
sinning, "he was the servant of sin." 

He fasted, prayed, and walked mournfully in sorrow, being 
tempted on every hand, but "the witness of Christ showed 
him that the root of iniquity stood, and the body of sin 
remained." Then he was told, that although sin was taken 
away by Christ, yet the guilt of sin would remain through 
life, in proof of which, they adduced the warfare of the saints : 
but this he found was a "miserable salvation," and turning 
away from all such, he remained at home in solitude, finding 
most peace of mind when most affected with sorrow. 

He then became acquainted with the Independents, and 
conceiving an esteem for them, he joined in communion with 
them. They professed separation from the world, but he 
found them, in doctrine and practice, like others whom he had 
forsaken. He next resorted to the Anabaptists, who appeared 
to walk more in accordance with the Scriptures, and there was 
something among them that he loved; but when he found 
them maintaining, that "All who came not into their way, 
were out of the fellowship of the saints, and the doctrine of 
Christ," he saw they occupied the same ground as the rest of 
the teachers in the world. 

Some preached the doctrine that "all sin, past, present, 
and to come," was done away by Christ, and "so preached 
salvation to the first nature, and to the serpent that bore rule ; 
only believing this, and all was finished;" but when he heark- 
ened to this doctrine, he lost his spiritual condition, and the 
language was spoken to him, " His servant art thou, whom 
thou obeyest." 



JOHN CAMM AND JOHN AUDLAND. 93 

At length, having wandered much, and tried many teachers, 
he concluded that all these sought themselves, and fed the 
people on words only; he, therefore, withdrew from them, 
which caused them to persecute him. 

Being persuaded, from an inward evidence, that the Lord 
would teach his people himself, he looked forward to the 
dawning of a brighter day; but, not waiting patiently for 
divine guidance, he attempted, by his own intellectual powers, 
to expound these openings, and went forth in his own strength, 
preaching against the ministry of others. 

In this state, being sincere and zealous in his religious 
efforts, he was admired and followed by many ; but when he 
heard the powerful, heart-searching ministry of George Fox, 
the secrets of his own heart were revealed, and standing as 
one condemned, he confessed that he had been " ignorant of 
the first principle of true religion." 

Having passed through a season of deep mental suffering, 
he came to experience that spiritual baptism of Christ which 
purifies the soul, and to witness "cleansing by his blood, 
which is eternal." He was then called to be a true minister 
of the gospel, not according to the wisdom of man, but 
through the power of God. No sooner did he enter on this 
service, than priests and magistrates became incensed against 
him, and he was cast into prison. After his release, he went 
to London, being accompanied by Anthony Pearson, where 
they held a meeting, in 1654, which was the first meeting of 
Friends held in that city.* He laboured much, as an able 
minister of the gospel, and wrote several books in defence of 
his principles. Being imprisoned at Appleby for refusing to 
swear, he lay in jail five years, patiently suffering for the 
testimony of a pure conscience, and was then released by 
death, f 

John Camm and John Audland were near neighbours, and 
closely united by the ties of friendship, as well as by the 

* Sewel, I. 109. f Ibid, II. 164. 



94 LIFE OF GEORGE EOX. 

stronger bond of religious fellowship. They were men of re- 
spectable standing, endowed with good natural abilities, well 
educated, and remarkable for the rectitude of their lives. 
Before their acquaintance with George Fox, they had been 
deeply exercised on the subject of religion, and having, like 
Francis Howgill, withdrawn from the National Church, they 
officiated as Independent preachers at Firbank Chapel. 

On being convinced at that memorable meeting, they joined 
in membership with Friends, and subsequently came forth as 
ministers of the free gospel of Christ. They were often 
associated in their religious labours, travelling together in 
great unity of spirit, and suffering together for the cause they 
had espoused. John Camm lived but four years after his 
convincement, during which he and John Audland were assid- 
uously engaged in preaching the gospel. They frequently 
visited the city of Bristol, where great numbers were con- 
vinced through their ministry. 

John Audland survived his friend seven years, and con- 
tinued his religious labours. He was frequently imprisoned, 
and sometimes cruelly beaten for his religious testimony. In 
his last illness, being affected with a pulmonary disease, 
supposed to have been occasioned by much speaking ; he said, 
" Ah ! those great meetings in the orchard at Bristol ! I may 
not forget them. I would so gladly have spread my net 
over all, and gathered all, that I forgot myself: never con- 
sidering the inability of my body. But it is well ! — my reward 
is with me, and I am content to give up and be with the Lord, 
for that my soul values above all things else."* 

His widow, Ann Audland, after some years, married 
Thomas, a son of John Camm. She was a devoted minister 
of the gospel, and like her first husband, was made willing to 
sacrifice the comforts of home, and the endearments of domes- 
tic life, in order to follow in the footsteps of the Divine 
master. 

It was to the house of John and Ann Audland, that George 

* Friends' Library, V. 480. 



NOTICE OF EDWARD BURROUGH. 95 

Fox went immediately after his meeting at Firbank Chapel. 
His next meeting was at Preston Patrick, where a large con- 
gregation was assembled, to whom he preached the word of 
life with acceptance. 

At Kendal, a meeting was appointed for him, in the Town- 
Hall, which he attended, and many were convinced of his 
doctrines. 

From thence he went to Underbarrow, accompanied by 
several persons, with whom he had much reasoning by the way, 
concerning the truths of religion. Among them was Edward 
Burrough, a young man of bright talents, and well improved 
by education. He was religiously inclined from his youth, 
and by his parents was trained up in the Episcopal worship, 
but becoming dissatisfied therewith, he joined the Presbyte- 
rians. At seventeen years of age, he was brought under 
deep religious convictions, but although he abstained from the 
vanities, and vices of the world, and endeavoured to live 
religiously, yet he did not obtain that peace of mind, and full 
assurance which he longed for, until, in conversation with 
George Fox, his understanding was opened to perceive the 
excellency of that inward life, which is " hid with Christ in 
God." He then joined himself in membership with Friends, 
for which he was rejected by his relatives, and expelled from 
his father's house. This he bore patiently, and taking up the 
cross of self-denial, he advanced in the knowledge of the 
truth, of which he became a devoted and eloquent minister ; 
distinguished for his undaunted courage, his unwearied labours, 
and his meekness in suffering for the righteous cause. 

At Underbarrow, a meeting was appointed for George Fox, 
to be held in the chapel, which he attended, and preached 
"the way of life and salvation" to a large congregation. 
Many were convinced, and among them an aged man named 
James Dickenson, who invited George to his house, and em- 
braced the principles of Friends. At Cartmel, in Lancashire, 
he met with very different treatment, where the priest, being 
enraged, instigated the rude multitude to throw him over a 



96 LIFE OF GEORGE FOX. 

stone wall, but, through divine mercy, he received but little 
injury. Soon afterward, he came to Ulverston, and thence to 
Swarthmore, the residence of Thomas Fell, a judge of high 
standing, and vice-chancellor of the county of Lancashire. 

The results of his ministry at this place are thus related in 
the "Testimony" or memorial concerning him, written by his 
widow, Margaret Fox, who was then the wife of Judge Fell : 
"In the year 1652, it pleased the Lord to draw him towards 
us ; so he came on from Sedbur into Westmoreland, to Fir- 
bank Chapel, where John Blaykling came with him, and so on 
to Preston, Grarig, Kendal, Underbarrow, Poobank, Cartmel, 
and Stoveley, and so on to Swarthmore, my dwelling-house, 
whither he brought the blessed tidings of the everlasting 
gospel, which I and many hundreds in these parts have cause 
to bless the Lord for. My then husband, Thomas Fell, was 
not at home at that time, but gone to the Welch circuit, being 
one of the judges of the assize ; and our house being a place 
open to entertain ministers and religious people at, one of 
George Fox's friends brought him thither, where he staid all 
night ; and the next day being a lecture or fast-day, he went 
to Ulverston steeple-house, but came not in till the people 
were gathered ; I and my children being a long time there 
before. And when they were singing before the sermon, he 
came in ; and when they had done singing, he stood upon a 
seat or form, and desired 'that he might have liberty to 
speak;' and he that was in the pulpit said he might. 

"And the first words he spoke were as followeth : 'He is 
not a Jew that is one outward, neither is that circumcision 
which is outward, but he is a Jew that is one inward, and that 
is circumcision which is of the heart.' 

" And so he went on and said that Christ was the light of 
the world, and lighteth every man that cometh into the world, 
and that by this light they might be gathered to God, &c. 
I stood up in my pew and wondered at his doctrine, for I had 
never heard such before. 

"And then he went on and opened the scriptures and said, 



MARGARET FOX'S TESTIMONY. 97 

' the scriptures were the prophets' words, and Christ's and the 
apostles' words, and what, as they spoke, they enjoyed and 
possessed, and had it from the Lord:' and said, 'then what 
had any to do with the scriptures, but as they came to the 
spirit that gave them forth ? You will say, Christ saith this, 
and the apostles say this ; but what canst thou say ? Art 
thou a child of light and hast walked in the light, and what 
thou speakest, is it inwardly from God ?' &c. 

" This opened me so, that it cut me to the heart ; and then 
I saw clearly we were all wrong. So I sat down in my pew 
again, and cried bitterly ; and cried in my spirit to the Lord, 
'we are all thieves, we are all thieves, we have taken the 
scriptures in words, and know nothing of them in ourselves.' 
So that served me, that I cannot well tell what he spoke 
afterwards; but he went on in declaring against the false 
prophets, priests, and deceivers of the people. And there was 
one John Sawrey, a justice of the peace, and a professor, that 
bid the churchwarden take him away ; and he laid his hands 
on him several times, and took them off again, and let him 
alone, and then after a while he gave over and came to our 
house again that night. And he spoke in the family amongst 
the servants, and they were all generally convinced; as 
William Caton, Thomas Salthouse, Mary Askew, Anne Clay- 
ton, and several other servants. And I was struck into such 
a sadness, I knew not what to do, my husband being from 
home. I saw it was the truth and I could not deny it ; and 
I did as the apostle saith, ' I received the truth in the love of 
it:' and it was opened to me so clear, that I had never a 
tittle in my heart against it, but I desired the Lord that I 
might be kept in it, and then I desired no greater portion. 

"He went on to Dalton, Aldingham, and'Dendrum, and 
Ramsyde chapels and steeple-houses, and several places up 
and down, and the people followed him mightily : and abund- 
ance were convinced,, and saw that which he spoke was truth, 
but the priests were all in a rage. And about two weeks 
after, James Naylor and Richard Farnesworth followed him 
7 



98 LIFE OF GEORGE FOX. 

and enquired him out till they came to Swarthmore, and there 
staid awhile with me at our house, and did me much good ; for 
I was under great heaviness and judgment. But the power 
of the Lord entered upon me within about three weeks that 
he came, and about three weeks' end my husband came home ; 
and many were in a mighty rage, and a deal of the captains 
and great ones of the country went to meet my then husband 
as he was coming home, and informed him ' that a great dis- 
aster was befallen amongst his family, and that they were 
witches ; and that they had taken us out of our religion ; and 
that he must either send them away, or all the country would 
be undone.' But no weapons formed against the Lord shall 
prosper, as you may see hereafter. 

" So my husband came home greatly offended; and any 
may think what a condition I was like to be in, that either I 
must displease my husband or offend God, for he was very 
much troubled with us all in the house and family, they had 
so prepossessed him against us. But James Naylor and 
Richard Farnesworth were both then at our house, and I de- 
sired them to come and speak to him ; and so they did very 
moderately and wisely : but he was at first displeased with 
them, till they told him " they came in love and good- will to 
his house." And after that he had heard them speak awhile 
he was better satisfied, and they offered as if they would go 
away ; but I desired them to stay, and not to go away yet, 
for George Fox would come this evening. And I would have 
had my husband to have heard them all and satisfied himself 
further about them, because they had so prepossessed him 
against them of such dangerous fearful things in his coming 
first home. And then he was pretty moderate and quiet, and 
his dinner being ready he went to it, and I went in and sate 
me down by him. And whilst I was sitting, the power of the 
Lord seized upon me, and he was struck with amazement, and 
knew not what to think, but was quiet and still. And the 
children were all quiet and still, and grown sober and could 



MARGARET FOX'S TESTIMONY. 99 

not play on their music that they were learning, and all these 
things made him quiet and still. 

" At night, George Fox came ; and after supper, my hus- 
band was sitting in the parlour, and I asked him ' if George 
Fox might come in?' And he said, 'Yes.' So George came 
in without any compliment, and walked into the room, and 
began to speak presently ; and the family and James Naylor 
and Richard Farnesworth came all in ; and he spoke very 
excellently as ever I heard him, and opened Christ's and the 
apostles' practices, which they were in, in their day. And 
he opened the night of the apostacy since the apostles' days, 
and laid open the priests and their practices in the apostacy ; 
that if all in England had been there, I thought they could 
not have denied the truth of those things. And so my hus- 
band came to see clearly the truth of what he spoke, and was 
very quiet that night, said no more, and went to bed. The 
next morning came Lampit, priest of Ulverston, and got my 
husband into the garden, and spoke much to him there ; but 
my husband had seen so much the night before that the priest 
got little entrance upon him. And when the priest Lampit 
was come into the house, George spoke sharply to him, and 
asked him, " When God spoke to him and called him to go 
and preach to the people ?" But after a while the priest went 
away ; this was on the sixth day of the week, about the fifth 
month, 1652. And at our house divers Friends were speak- 
ing one to another, how there were several convinced here- 
aways, and we could not tell where to get a meeting; my 
husband also being present, he overheard, and said of his own 
accord, 'You may meet here if you will;' and that was the 
first meeting we had that he offered of his own accord. And 
then notice was given that day and the next to Friends, and 
there was a good large meeting the first day, which was the 
first meeting that was at Swarthmore, and so continued there 
a meeting from 1652 to 1690. And my husband went that 
day to the steeple-house, and none with him but his clerk and 
his groom, that rode with him ; and the priest and the people 



100 LIFE OF GEORGE FOX. 

were all fearfully troubled ; but, praised be the Lord, they 
never got their wills upon us to this day." * 

Although Judge Fell did not coincide with the other 
members of his family, in openly embracing the principles 
of Friends, yet he was well affected towards them, used his 
authority for their protection, and for several years before his 
death ceased to attend the national worship. Meetings con- 
tinued to be held at his house until a meeting-house was 
erected there. 

Swarthmore, being much frequented by George Fox and 
his Friends, became noted as their head-quarters, in Lan- 
cashire. The number of these guests was so great that the 
judge, though much inclined to hospitality, became somewhat 
alarmed. Coming home one day, he found his shed filled with 
Friends' horses, which, by his wife's orders, had been removed 
thither, to make room in the stables for her husband's horses. 
He remarked, that he feared they would be eaten out by this 
continual influx of company. She pleasantly replied, that 
" Charity doth not impoverish, and she fully believed that 
when the year was at an end, they would have no cause to 
regret their hospitality." This opinion was fully verified by 
the result, for that year their stock of hay was not only suffi- 
cient for themselves, but they had a large surplus to sell.f 

Among those convinced by the ministry of George Fox, in 
the family of Judge Fell, were Thomas Salthouse, William 
Caton, and Ann Clayton, all of whom became ministers in 
the Society of Friends. 

Thomas Salthouse, during a period of thirty-eight years, 
was an active labourer in his master's cause, and after suffer- 
ing frequent imprisonments and much abuse, which he bore 
with christian patience, he laid down his head in peace. 

"William Caton, when he first met with George Fox, was a 
youth who had not yet left school, but was well advanced in 
his studies. As his mind became more deeply impressed with 

* M. Fox's Testimony, Journal of George Fox. f Sewel, I. 104. 



NOTICE OP WILLIAM CATON. 101 

religious concern, his Latin exercises became burdensome to 
him, and he could not give the master of the school the usual 
compliments which were required. Being thus brought into 
a strait, Margaret Fell obtained for him the privilege of 
remaining at home, where he was employed in writing, and 
teaching her children. 

When about 17 years of age, being earnestly devoted to his 
religious duties, he felt himself called to preach repentance to 
the people, at markets, and other places of public resort, for 
which he was often rewarded with opprobrium and abuse. At 
18 years of age, he took leave of Judge Fell's family, and 
visited his friends in the northern counties of England. 
Afterwards he came to London, where he was well received by 
the Friends, and being of a persuasive address, he found an 
opening among others for the exercise of his gift in the minis- 
try. He travelled much in the service of the gospel, in Eng- 
land, Scotland, France, and more especially in Holland, where 
he died in the year 1665, having been instrumental in bring- 
ing many to the knowledge of heavenly truth. 

During one of the visits of George Fox at Swarthmore, he 
met with four or five clergymen. He thus relates the conver- 
sation that ensued : I asked them, " Whether any one of them 
could say he ever had the word of the Lord, to go and speak 
to such and such a people?" None of them durst say he 
had ; but one of them burst into a passion and said, " He 
could speak his experiences as well as I." " I told him ex- 
perience was one thing ; but to receive and go with a message, 
and to have a word from the Lord, as the prophets and apos- 
tles had, and as I had had to them, was another thing. And 
therefore I put it to them again. " Could any one of them 
say, he ever had a command or word from the Lord, immedi- 
ately at any time ?" But none of them could say so. Then 
I told them, the false prophets, false apostles, and anti-christs, 
could use the words of the true prophets, true apostles, and 
of Christ, and would speak of other men's experiences, though 
themselves never knew nor heard the voice of God and Christ : 



102 LIFE OF GEORGE FOX. 

and such as they might get the good words and experiencees 
of others."* * * * 

" At another time, when I was discoursing with several 
priests at Judge Fell's house, and he was by, I asked them, the 
same questions, " Whether any of them ever heard the voice 
of God, or of Christ to bid them go to such or such a people, 
to declare his word or message unto them?" for any one, I 
told them, that could but read, might declare the experiences 
of the prophets and apostles, which were recorded in the 
scriptures. Hereupon Thomas Taylor, an ancient priest, did 
ingenuously confess before Judge Fell, " that he had never 
heard the voice of God, nor of Christ to send him to any 
people, but he spoke his experiences, and the experiences of 
the saints in former ages, and that he preached. This very 
much confirmed Judge Fell in the persuasion ' that the priests 
were wrong ;' for he had thought formerly, as the generality 
of people then did, " That they were sent from God." 



CHAPTER VII. 

Able coadjutors of George Fox— Several clergymen convinced — The 
clergy instigate persecution — At Ulverstone George Fox is abused by 
the people — His wonderful recovery — His conversation with a sol- 
dier — He and James Naylor cruelly beaten at Walney — Judge Fell 
issues warrants to apprehend the rioters — Magnanimity of George 
Fox — At Lancaster assizes he contends with the priest — Is victori- 
ous — Epistle of George Fox. 

1652. 
Geoege Fox now found himself supported by a number 
of faithful and able coadjutors, men of respectable standing 
in society, — noted for their intelligence and moral worth, who 
became willing to suffer contumely, reproach, imprisonment, 
and death for " the word of God, and the testimony of Jesus 
Christ." In addition to those already mentioned, may be 



NOTICE OF THOMAS TAYLOR. 103 

noted the names of Leonard Fell of Becliff, a brother of the 
judge ; Thomas Lawson, clergyman of Ramside, Thomas Taylor 
a clergyman, his brother Christopher Taylor, Richard Hub- 
berthorn, Miles Halhead, and Robert Widders. 

Most of these became ministers in the society of Friends, 
and many meetings were settled in Yorkshire, Westmoreland, 
Lancashire, Durham, and Cumberland. A number of clergy- 
men who were convinced of the principles of Friends, being 
afterwards called to a free gospel ministry, not only renounced 
the arrears due them for their clerical services, but in some 
instances refunded, as far as they were able, the compensation 
formerly received. 

Thomas Taylor was convinced during the conversation which 
he and other clergymen had with George Fox, in the presence 
of Judge Fell, at Swarthmore. George relates in his journal, 
that Thomas travelled with him into Westmoreland. " Coming 
to Crossland steeple-house," he says, "we found the people 
gathered: and the Lord opened Thomas Taylor's mouth, 
(though he was convinced but the day before) so that he 
declared amongst them ' how he had been before he was con- 
vinced,' and, like the good scribe converted to the kingdom, 
he brought forth things new and old to the people, and showed 
them 'how the priests were out of the way,' which fretted the 
priest. Some little discourse I had with them, but they fled 
away ; and a precious meeting there was, wherein the Lord's 
power was over all, and the people were directed to the spirit 
of God, by which they might come to know God and Christ, 
and to understand the scriptures aright. After this I passed 
on, visiting Friends, and had very large meetings in West- 
moreland." 

On his return to Lancashire, the same year, he went to the 
house of Lampit, the priest of Ulverstone, where he found 
many of the priests and professors, with whom he had much 
controversy concerning Christ and the scriptures. He re- 
marks, that " The Lord's power went over the heads of them 
all, and his word of life was held forth amongst them ; though 



104 LIFE OF GEORGE FOX. 

many of them were exceeding envious and devilish." "Yet 
after this, many priests and professors came to me from far 
and near. Those that were innocent and simple-minded were 
satisfied, and went away refreshed; but the fat and full were 
fed with judgment, and sent away empty : for that was the 
word of the Lord to be divided unto them." 

When Friends' meetings were established, and they met in 
private houses, Lampit became exasperated, and said, " They 
forsook the temple, and went to Jeroboam's calves-houses." 
Hereupon George Fox explained the matter to the people, 
showing that the old mass-houses, which were set up in the 
darkness of popery, and were since occupied by the Protes- 
tants, were more like Jeroboam's calves-houses; for the primi- 
tive Christians, who often met in private houses, were told 
that " their bodies were the temples of God, and the believers 
were the church, which Christ was the head of. So that 
Christ was not called the head of an old house, which was 
made by men's hands, neither did he come to purchase, sanc- 
tify, and redeem with his blood, an old house, which they 
called the church, but the people which he is the head of." 

The doctrines of George Fox being in direct opposition to 
the whole system of priestly domination, soon drew upon him 
the vengeance of the clergy, who instigated the magistrates 
and people to a severe persecution. 

Having come to Ulverstone, he went on a lecture-day to the 
parish house of worship, and he thus relates in his Journal 
the scene that ensued : "I went near to priest Lampit, who 
was blustering on in his preaching. After the Lord had 
opened my mouth to speak, John Sawry, the justice, came to 
me and said, ' If I would speak according to the scriptures, I 
should speak.' I admired at him for speaking so to me, and told 
him I would speak according to the scriptures, and bring the 
scriptures to prove what I had to say ; for I had something to 
speak to Lampit and to them. Then he said, I should not 
speak ; contradicting himself, who had said just before, ' I 
should speak if I would speak according to the scriptures.' 



GEORGE FOX'S CRUEL TREATMENT. 105 

The people were quiet, and heard me gladly, till this Justice 
Sawry (who was the first stirrer-up of cruel persecution in the 
north) incensed them against me, and set them on to hale, 
beat and abuse me. But now on a sudden the people were in 
a rage, and fell upon me in the steeple-house before his face, 
knocked me down, kicked me, and trampled upon me. So 
great was the uproar, that some tumbled over their seats for 
fear. At last he came and took me from the people, led me 
out of the steeple-house and put me into the hands of the 
constables and other officers ; bidding them whip me, and put 
me out of the town. They led me about a quarter of a mile, 
some taking hold of my collar, some by my arms and shoul- 
ders, who shook and dragged me along. Many friendly people 
being come to the market, and some to the steeple-house to 
hear me, divers of these they knocked down also, and broke 
their heads, so that the blood ran down from several; and 
Judge Fell's son running after to see what they would do with 
me, they threw him into a ditch of water, some of them 
crying, * Knock the teeth out of his head.' When they had 
haled me to the common moss side, a multitude following, the 
constables and other officers gave me some blows over my 
back with their willow rods, and thrust me among the rude 
multitude, who, having furnished themselves with staves, 
hedge-stakes, holm or holly bushes, fell upon me and beat me 
on my head, arms and shoulders till they had deprived me of 
sense, so that I fell down upon the wet common. 

" When I recovered again, and found myself lying upon a 
watery common, and the people standing about me, I lay still 
a little while, and the power of the Lord sprang through me, 
and the eternal refreshings revived me ; so that I stood up 
again in the strengthening power of the eternal God, and 
stretching out my arms amongst them, I said, with a loud 
voice, i Strike again, here are my arms, my head, and my 
cheeks.' There was in the company a mason, a professor, but 
a rude fellow, who, with his walking rule-staff, gave me a blow 



106 LIFE OF GEORGE FOX. 

with all his might just over the back of my hand as it was 
stretched out ; with which blow my hand was so bruised, and 
my arm so benumbed, that I could not draw it to me again ; 
so that some of the people cried, ' He hath spoiled his hand 
forever.' But I looked at it in the love of God, (for I was in 
the love of God to all that persecuted me,) and after a while 
the Lord's power sprang through me again, and through my 
hand and arm, so that in a moment I recovered strength in 
my hand and arm in the sight of them all." 

This barbarous treatment, being borne with Christian meek- 
ness, induced a feeling of sympathy on the part of some, so 
that the crowd began to differ among themselves ; and George 
Fox, after " declaring the word of life to the people, and 
showing them that their unchristian conduct was the fruit of 
their priests' false ministry, passed on his way to Ulverstone 
market. As he went, he was met by a soldier with a sword 
by his side, who said, " Sir, I see you are a man, and I am 
ashamed and grieved that you should be thus abused." This 
soldier, seeing the market -people abusing some Friends, en- 
deavoured to arrest it, and stepped in among them with his 
naked rapier ; but George Fox, being apprehensive that mis- 
chief would ensue, requested him to put up his sword and go 
with him. Some days after, several men fell upon the soldier 
and beat him cruelly, for the part he had taken in protecting 
the Friends. 

When George Fox, in a suffering condition, arrived at 
Swarthmore Hall, he found the Friends there busily engaged 
in dressing the wounds of others who had been with him at 
Ulverstone. 

About two weeks afterwards, accompanied by James Naylor 
he went to Walney, a small island in the Irish Sea, near the 
coast of Lancashire. Before leaving the main-land, they staid 
one night at the little town of Cocken, where they had a meet- 
ing, which was disturbed by a man with a pistol, who snapped 
it at George Fox, but it would not go off. George reproved 



FURTHER ILL TREATMENT. 107 

the intruder, speaking to him with gospel authority, which 
caused him to tremble and leave the apartment. 

Next morning, they went in a boat to James Lancaster's, 
who appears to have been a Friend residing on the island. 
On landing, George Fox was immediately assailed by about 
forty men, provided with staves, clubs, and fishing-poles, who 
knocked him down and stunned him so that he fell into a 
swoon. When he revived, he saw James Lancaster's wife 
throwing stones at his face, and her husband lying over him 
to protect him. The deluded woman had been persuaded by 
the people that her husband was bewitched by George Fox, 
and they had promised her that they would put him to death 
if she would only inform them when he came thither. At 
length he got upon his feet and reached the boat, which James 
Lancaster entered soon after and took him back to the main 
land. On arriving at Cocken, the people met him with pitch- 
forks, ^flails and staves, to keep him out of the town, crying, 
' Kill him, knock him on the head, bring the cart and carry 
him away to the church-yard !' After they had driven him 
some distance from the town, they left him. 

In the mean time, James Naylor, having walked into a field, 
was also attacked by the people of Walney, who fell upon him 
with great violence, crying, 'Kill him ! kill him !' James Lan- 
caster immediately returned for him with the boat, and 
George Fox, having washed himself at a ditch, walked three 
miles to Thomas Hutton's, where lodged Thomas Lawson, a 
clergyman who had been convinced of Friends' principles. 
George could scarcely speak, but he succeeded in making them 
acquainted with the peril of James Naylor, for whom they 
immediately went with horses, and brought him that night. 

The next day Margaret Fell, hearing of the condition of 
George Fox, sent a horse for him, but so sorely was he bruised, 
that not without great suffering could he reach Swarthmore. 
The two persecuting justices, Sawry and Thompson, granted a 
warrant against him ; but Judge Fell, who had been absent, 
having now returned home, prevented its execution and sent 



108 LIFE OF GEORGE FOX. 

warrants into the Isle of Walney to apprehend the rioters. 
Some of them fled from the country, and others repented of 
the evil they had done : among the latter was the wife of 
James Lancaster, who was afterwards convinced of the prin- 
ciples of Friends. 

Judge Fell desired George Fox to give him a relation of the 
persecution he had suffered, but George declined to give the 
information, saying, " They could do no otherwise in the spirit 
wherein they were, and that they manifested the fruits of 
their priest's ministry." The judge afterward remarked to 
his wife that " George Fox spoke of it as a man that was not 
concerned." 

Notwithstanding these sufferings to which he was subjected, 
the priests and their adherents were not yet satisfied, and 
having marshalled all their forces, they determined to prose- 
cute him at the Lancaster assizes. He, being aware that the 
warrant issued against him by the justices Sawry and Thomp- 
son, was still in force, though not yet served upon him, con- 
cluded to attend the assizes and meet his accusers face to face. 
He went in company with Judge Fell, who remarked to him 
by the way, that he never had such a case brought before him, 
and knew not how to dispose of it. 

"When Paul was brought before the rulers," said George, 
" and the Jews and priests came down to accuse him, and laid 
many false things to his charge, Paul stood still all that while. 
When they had done, Festus, the governor, and king Agrippa, 
beckoned to him to speak for himself, which Paul did, and 
cleared himself of all those accusations ; and so mayst thou 
do by me." 

When he arrived at Lancaster, he found about forty clergy- 
men arrayed against him. They had chosen for their orator, 
Marshall, one of their own order, and had provided, as wit- 
nesses, a young priest and two clergymen's sons, who had 
taken their oaths that he had spoken blasphemy. When the 
court examined these men, they were so confounded that they 
soon proved themselves to be false witnesses. One of them 



GEORGE'S SUCCESSFUL DEFENCE. 109 

having been questioned, they began to examine a second, who 
became confused, and being at a loss, answered that " the 
other could say it." "What," said the judge, "have you 
sworn it, and given it in already upon oath, and now say that 
he can say it ? It seems that you did not hear those words 
spoken yourself, though you have sworn it." There were, in 
court, several men of integrity and good reputation, who had 
been at the meeting where the blasphemous expressions were 
alleged to have been spoken, but they, on the contrary, testi- 
fied that no such words were spoken by George Fox, and that 
the accusation was altogether false. Then Col. West, a justice 
of the peace, being on the bench, turned to George Fox, and 
said, " George, if thou hast anything to say, thou mayst freely 
declare it." 

Being thus called upon, and impelled also by a sense of 
religious duty, he declared, " That the holy scriptures were 
given forth by the Spirit of God, and all people must first 
come to the Spirit of God in themselves, by which they might 
know God and Christ, of whom the prophets and apostles 
learnt ; and by the same spirit know the holy scriptures ; 
for, as the Spirit of God was in them that gave forth the 
scriptures, so the same spirit must be in all them that came to 
understand the scriptures. By which spirit they might have 
fellowship with the Father, with the Son, with the scriptures, 
and with one another ; and without this spirit, they can know 
neither God, Christ, nor the scriptures, nor have a right fel- 
lowship one with another." 

No sooner had he begun to speak than Marshall, the clerical 
orator, left the court ; and when the defence was concluded, 
some others of the priests expressed their anger in unbecoming 
language. One of them, whose name was Jackus, said that 
the spirit and the letter were inseparable. George Fox re- 
plied, " Then every one that hath the letter, hath the spirit, 
and they might buy the spirit with the letter of the scriptures." 
This induced Judge Fell and Colonel West to reprove them 
sharply, saying, "According to that position, they might 
carry the spirit in their pockets, as they did the scriptures." 



110 LIFE OP GEORGE FOX. 

The judges, seeing that the witnesses for the prosecution 
did not agree, and being convinced that the accusation sprang 
from malice, discharged George Fox, and granted a superse- 
deas to stop the execution of the warrant that had been issued 
against him. 

This was considered a great triumph over the priests. 
"Multitudes of people," says George Fox, in his Journal, 
"praised God, that day, for it was a joyful day to many. 
Justice Benson, of Westmoreland, was convinced; and Major 
Ripan, mayor of the town of Lancaster, also." "It was a 
day of everlasting salvation to hundreds of people ; for the 
Lord Jesus Christ, the way to the Father, the free teacher, 
was exalted and set up ; his everlasting gospel was preached, 
and the word of eternal life was declared over the heads of 
priests, and all such lucrative preachers. For the Lord 
opened many mouths that day to speak his word to the 
priests, and several friendly people and professors reproved 
them in their inns, and in the streets, so that they fell, like an 
old rotten house ; and the cry was among the people, that the 
Quakers had got the day, and the priests were fallen. Many 
were convinced that day, amongst whom Thomas Briggs was 
one, who before had been so averse to Friends and truth, that, 
discoursing with John Lawson, a Friend, concerning perfec- 
tion, Thomas said to him, 'Dost thou hold perfection?' and 
lifted up his hand to give the Friend a box on the ear. But 
Thomas being convinced of the truth that day, declared 
against his own priest Jackus ; and afterward became a faith- 
ful minister of the gospel, and stood to the end of his days." 

The priests, though discomfited, were not subdued; they 
determined to renew the attack, and having gained the assist- 
ance of some persecuting justices, they informed Judge 
Windham against him. At the following assize, this judge 
made a speech, in open court, against George Fox, and com- 
manded Colonel West, who was clerk of the assize, to issue a 
warrant for his apprehension. The clerk assured the judge 
that George was innocent, and spoke boldly in his defence. 



GEORGE ACCUSED OF WITCHCRAFT. Ill 

The judge replied by commanding him to write the warrant, 
or leave his seat, but he refused to comply, saying, " He 
would offer up his whole estate, and his body also, for George 
Fox." The resolute behaviour of Colonel West arrested the 
proceedings in this case, although George Fox, hearing of the 
intended prosecution, had again come to Lancaster, to meet 
his accusers. On his arrival, he went immediately to the 
chambers of Judge Fell and Colonel West. The Colonel met 
him with a smile, and said, " What ! are you come into the 
dragon's mouth?" 

In order to excite the populace against him, his adversaries 
raised and propagated the most absurd reports : as for exam- 
ple, " That neither water would drown him, nor could blood 
be drawn from him, and therefore he must be a witch." 
"But the Lord's power," he says, "carried me over all their 
slanderous tongues, and bloody, murderous spirits ; who had 
the ground of witchcraft in themselves, which kept them from 
coming 'to God and to Christ." 

Throughout these oppressive proceedings, instigated chiefly 
by a mercenary priesthood, who were alarmed by the deser- 
tion of their hearers, George Fox maintained his innocence 
and manifested his meekness. He did not attribute his deliv- 
erance to his own abilities, but to the protecting power and 
providence of God, who sent him forth on his mission of 
love as a lamb among wolves, but nevertheless stood near to 
deliver him from the hand of the spoiler. 

About this time, he wrote many epistles, which are yet 
extant in his works. 

Two of them are addressed to his adversaries, justice Sawry 
and priest Lampit, expostulating with them for their wicked 
conduct, and anti-christian spirit : two are directed to the 
people of Ulverstone, exhorting them to prize their time and 
turn to Christ the light of the world; and most of the 
others are addressed to those who had been convinced through 
his ministry. 

Some selections from these epistles " To Friends," are here 



112 LIFE OF GEORGE FOX. 

subjoined. The first appears to have been intended to guard 
them, against the false doctrine of the Ranters, who held, that 
believers in Christ are justified, even while living in unright- 
eousness. 

" Friends : — No one is justified, breaking the commands 
of Christ ; no one is justified, living in iniquity ; and no one 
is justified in professing only Christ's words, and the prophets' 
and apostles' words, and living out of their lives : and no one 
is justified living in the first birth and nature, and false faith 
and hope, which doth not purify, as God is pure. No man is 
justified not believing in the light, as Christ commands, but 
with the light is condemned ; for the light is the condemnation 
of all that walk contrary to it : therefore the power of God, 
mind. No man is justified acting contrary to the spirit which 
doth convince them. 

George Fox.* 

The next epistle evidently refers to the warlike spirit then 
prevailing, even among the professors of religion, and points 
out the peaceable nature of the Redeemer's kingdom. 

" Friends : — That which is set up by the sword, is held up 
by the sword ; and that which is set up by spiritual weapons, 
is held up by spiritual weapons, and not by carnal weapons. 
The peace-maker hath the kingdom, and is in it ; and hath the 
dominion over the peace-breaker, to calm him in the power of 
God. " And Friends, let the waves break over your heads. 
There is rising a new and living way out of the North, which 
makes the nations like waters. ' Hurt not the vines nor the 
oil,' nor such as know that 'the earth is the Lord's, and the 
fulness thereof.' The days of virtue, love and peace, are 
come and coming, and the Lamb had and hath the kings of the 
earth to war withal, who will overcome with the sword of the 
spirit, the word of his mouth ; for the Lamb shall have the 

victory 

George Fox.f 

* George Fox's Works, Vol. VII. p. 19. f Ibid. Vol. VII. p. 20. 



GEORGE FOX'S EPISTLE. 113 

6 To the Church of God in Lancashire. 

Friends : — Every one in particular, who are of God and 
not of the world, walk out of the world's vain customs, ordi- 
nances and commands ; and stand a witness against them all, 
in the testimony of Jesus, and witness him the substance of 
all, waiting in the light of God, and walking in it, then will 
ye have unity one with another, and the blood of Jesus Christ 
will cleanse you of all sin ; for through it and by it we do 
overcome ; which blood of the new covenant is but one. There 
shall ye witness the Lamb of God, that takes away the sins 
of the world. Oh ! wait all, in that which is pure, to be fed 
alone of God, with the eternal living food ! Go not out among 
the swine, who feed upon the outside, the husk, among the 
merchants of Babylon, and so forsake the living bread ; but 
as ye have received Christ Jesus, in him walk, that ye may 
all honour the Lord Jesus Christ, and adorn his gospel. And 
be famous in his light, and bold in his strength, which will 
carry you above the world, and above all the deceits of it. 
Oh, in love watch over one another for good, and for the better 
and not for the worse ! And dwell in that which is pure of 
God in you, lest your thoughts get forth ; and then evil thoughts 
get up, and surmising one against another, which ariseth out 
of the veiled mind, which darkens the pure discerning. But 
as ye dwell in that which is of God, it guides you up out of the 
elementary life, and out of the mortal into the immortal, 
(which is hid from all the fleshly ones) where is peace and joy 
eternal, to all that can witness the new birth. Babes in Christ, 
born again of the immortal seed, in it wait, my life is with 
you iu perfect unity ; bow down to nothing but the Lord God. 
Satan would have had Christ to have bowed down, but he 
would not ; the same seed now, the same birth born in you 
now, which is the same to-day, yesterday and forever. The 
tempter will come to you ; and if you look forth and hearken 
to his words, and let them in, then ye bow down under him, 
and worship him. But I say unto you, and charge you in the 
presence of the Lord, mind the pure seed of God in you, and 



114 LIFE OF GEORGE FOX. 

the mighty power of God, will cherish you up to the Lord God 
above all the temptations, not to bow down to any thing ; but 
feeding upon the immortal food, ye will feel yourselves sup- 
ported, and carried over him by your Father and your God, 
who is over all blessed forever ! Who is the virtue of all 
creatures, the wisdom of all things; all holy praises be unto 

the holy glorious Lord God forever ! 

George Fox.* 



CHAPTER VIII. 

Prediction concerning the Long Parliament — Views on Prophecy and 
Miracles — Convincenient of A. Pearson — Letter from him — Journey 
to Cumberland — Controversy with a Priest — Meetings at Cocker- 
mouth, Bingham, and Carlisle — Imprisonment of George Fox at Car- 
lisle — Is beaten by the Jailor — Sings while beaten — Challenge to his 
persecutor — Cromwell's Parliament — Liberation of George Fox — 
Convincement of J. Parnel and John Stubbs — Ministry of John 
Stubbs and S. Fisher — Their visit to Rome — George Fox on Perfec- 
tion — His account of Friends' prosperity — Convincement of George 
Whitehead and John Burnyeat. 

1653. 
George Fox, in the spring of 1653, after visiting the meet- 
ings of Friends in Lancashire, returned to Swarthmore. About 
this time he writes in his Journal, " Great openings I had from 
the Lord, not only of divine and spiritual matters, but also of 
outward things relating to the civil government. Being one day 
at Swarthmore Hall, when Judge Fell and Justice Benson were 
talking of the news, and of the parliament then sitting, (called 
the long-parliament,) I was moved to tell them, ' Before that 
day two weeks the parliament should be broken up and the 
speaker plucked out of his chair ;' and that day two weeks, 
Justice Benson told Judge Fell that now he saw George was 
a true prophet ; for Oliver had broken up the parliament." 

* George Fox's Works, Vol. VII. p. 23. 



PKOPHECIES AND MIRACLES. 115 

It is possible that a doubt may arise in some minds concern- 
ing such premonitions or prophecies. To such minds the fol- 
lowing considerations are offered for serious reflection : 

It is a fundamental principle in christian doctrine, that God 
makes known his will to man through the impressions of his 
grace or spirit in the soul, and the experience of the wise and 
good in all ages proves that the mind becomes increasingly 
susceptible of divine impressions in proportion to its obedience 
and progress in the spiritual life. It is further admitted by 
all christians that the omniscience of God includes the know- 
ledge of future events. Why then should it be thought unrea- 
sonable that he should at times, and for special purposes, 
communicate a portion of this knowledge to his servants? 

The remarkable fulfilment of scripture prophecies proves 
conclusively that such divine communications have been made 
to men in former ages. But it is objected, that prophecy has 
ceased since the apostolic age. "What evidence have we of 
this ? Do not . nearly all Protestants acknowledge that the 
prediction of John Huss, concerning the Reformation, was a 
true prophecy ? And are there not many well-authenticated 
cases of remarkable premonitions which can be explained on 
no other principle than as the effect of a divine influence ? 

Another common objection is founded on the many false 
prophecies and pretended miracles by which mankind have 
been deceived. This, however, does not militate against the 
belief that there have been true prophecies and real miracles : 
on the contrary, it supports this doctrine, in like manner as 
the circulation of counterfeit money leads to the conclusion 
that there is, or has been, genuine coin in existence. It may 
not be inappropriate in this place to advert briefly to some 
remarkable cases of divine interposition related in the Journal 
of George Fox. One of them is mentioned in the third 
chapter of this work, where it is stated that, being moved to 
pray for a sick man, who had been given up by his physician, 
"the Lord was entreated, and restored him to health." An- 
other case is related in chapter VII. , where George Fox being 



^ 



116 LIFE OF GEORGE FOX. 

cruelly beaten, so as to endanger the use of his arm and hand, 
he was, through divine power, wonderfully restored. A third 
instance is thus related in his Journal in the year 1653 : 
" About this time I was in a fast for about ten days, my spirit 
being greatly exercised on Truth's behalf, for James Milner 
and Richard Myer went out into imaginations, and a company 
followed them. This James Milner and some of his company 
had true openings at first ; but getting up into pride and exalta- 
tion of spirit, they ran out from the truth. I was sent for 
to them, and was moved of the Lord to go and show them 
their outgoings ; and they were brought to see their folly, and 
condemned it, and came into the truth again. ( After some 
time, I went to a meeting at Arnside, where Richard Myer 
was, who had been long lame of one of his arms. I was 
moved of the Lord to say unto him, amongst all the people, 
'Stand up upon thy legs,' for he was sitting down; and he 
stood up, and stretched out his arm that had been lame a long 
time, and said, ' Be it known unto you, all people, that this 
day I am healed.' Yet his parents could hardly believe it ; 
but after the meeting was done, led him aside, took off his 
doublet, and then saw it was true. J He came, soon after, to 
Swarthmore meeting, and there declared how the Lord had 
healed him." * 

If we admit that holy men in any age of the world have 
been made instruments in the divine hand for the performance 

*Xote. — A remarkable case of healing is related in George Fox's 
Journal, in the year 1683, toI. II. p. 308. James Claypole, of London, 
being at Worminghurst, the residence of William Penn, -was taken vio- 
lently with a fit of the stone, to which he was subject. George Fox 
went to him, and after speaking "a few words to turn his mind inward," 
was moved to lay his hand upon him, and pray the Lord to rebuke his 
infirmity. As his hand was laid on him, the power of the Lord went 
through him ; and by faith in that power, he had speedy ease, so that 
he quickly fell into a sleep. When he awaked, the stone came from 
him like dirt, and the next day he travelled twenty-five miles, although 
in such attacks he usuallv lay some weeks. 



THE PROBABILITY OF MIRACLES. 117 

of such cures, there appears no sufficient reason to doubt that 
George Fox was so influenced on these occasions. 

There is abundant evidence that his mind was enlightened 
by divine grace, and his heart imbued with the love of God in 
a most extraordinary degree. He was the pioneer in almost 
all the moral reforms that have since claimed the attention of 
enlightened minds throughout Christendom.* Being raised up 
and fitted for a great work among men, it is not unreasonable 
to believe that he would be furnished by Infinite Goodness 
with a clearness of spiritual vision, and a measure of the divine 
anointing, commensurate with the importance of his mission. 

But it is objected against all miracles, that they are contrary 
to the laws of nature, and that any suspension or abrogation 
of those laws, would be an evidence of imperfection in the 
order established by Infinite Wisdom. To this it may be re- 
plied, that our knowledge of the laws of nature, though far 
more extensive than that of the ancients, is yet exceedingly 
limited, when compared with the vast amount that is still 
unknown. 

These laws are deduced from a certain order or succession 
of causes and effects, many of which are hidden from human 
researches, and it is impossible to assign any limits to the 
effects of divine grace and power, operating through a soul 
fully devoted to the service of God. 

Matter is inert ; it cannot put itself in motion, and when in 
motion, cannot cease to move without a cause. All motion, 
and all life, are the results of power, originally proceeding 
from the Divine Mind. He can endue the minds of his ser- 
vants with such a measure of his power, as will conduce to his 
own purposes, even though it be to control the elements. 

The propagation of heavenly truth, and the extension of the 
Redeemer's kingdom, are objects of immeasurable importance. 
Involving, as they do, the salvation of millions of immortal 
souls, they are of more consequence than all the changes of 
material things. Is it then incredible to any, that Divine 

* See Dissertation on Testimonies, at the end of this volume. 



118 LIFE OF GEORGE FOX. 

Goodness should have so far condescended to the weakness of 
his creatures, as to empower his servants, at certain great 
epochs in the history of the world, to work miracles for the 
confirmation of their missions and the advancement of truth ? 

About this time George Fox, being at Colonel West's, went 
by invitation to Swarthmore Hall, to meet Anthony Pearson, 
a justice of the peace, who had been an opposer of Friends. 
The interview was effectual : his mind was reached by the 
Lord's power, and he became a valuable member of the 
Society. The following letter, without an address, was writ- 
ten by him soon after his convincement, and has been pre- 
served among the Swarthmore papers :* 

" Dear Friekd : — I have long professed to serve and wor- 
ship the true God, and as I thought, above many sects, 
attained to a high pitch in religion ; but now, alas ! I find my 
work will not abide the fire. My notions were swelling vani- 
ties, without power or life : what it was to love enemies, to 
bless them that curse, to render good for evil, to use the world 
as using it not, to lay down life for the brethren, I never un- 
derstood ; what purity and perfection meant, I never tasted ; 
all my religion was but the hearing of the ear, the believing 
and talking of a God and Christ in Heaven, or a place at a 
distance, I knew not where. Oh ! how gracious was the Lord 
to me in carrying me to Judge Fell's, to see the wonders of 
his power and wisdom ; a family walking in the fear of the 
Lord, conversing daily with him, crucified to the world, and 
living only to God. I was so confounded, all my knowledge 
and wisdom became folly ; my mouth was stopped, my con- 
science convinced, and the secrets of my heart were made 
manifest, and that Lord was discovered to be near, whom I 
ignorantly worshipped. I could have talked of Christ in the 
saints, the hope of glory, but it was a riddle to me. And 
truly, dear friend, I must tell thee, I have now lost all my 
religion, and am in such distress, I have no hope nor founda- 
tion left. My justification and assurance have forsaken me, 

* Barclay's Letters of early Friends, Xo. III. 



anthony Pearson's letter. 119 

and I am even like a poor shattered vessel, tossed to and fro, 
without a pilot or rudder, as blind, dead, and helpless, as thou 
canst imagine. I never felt corruption so strong, and tempta- 
tion so prevailing, as now ; I have a proud, hard, flinty heart, 
that cannot be sensible of my misery. When I deeply consider 
how much precious time I have wasted, and how unprofitably 
I have lived, my spirit feels a sudden fear ; but then I am 
still flying to my old refuge, and there my thoughts are 
diverted. What it means to wait upon God, I cannot appre- 
hend ; and the confusions in my own spirit, together with the 
continual temptations from without, are so great, I cannot 
understand or perceive the still, small voice of the Lord. 
What thou told me of George Fox, I found true : when thou 
seest him or James Nayler — they both know my condition 
better than myself — move them, if neither of them be drawn 
this way, to help me with their counsel by letter ; they are 
full of pity and compassion, and though I was their enemy, 
they are my friends : and so is Francis Howgill, from whom 
I received a letter full of tenderness and wholesome advice. 
Oh ! how welcome would the faces of any of them be to me ; 
truly, I think I could scorn the world, to have fellowship with 
them. But I find my heart is full of deceit, and I exceed- 
ingly fear to be beguiled, as I have been, and to be seduced 
into a form without power, into a profession before I possess 
the truth ; which will multiply my misery, and deprive me of 
both God and the world. * * * * I have been at 
Judge Fell's, and have been informed from that precious soul, 
his consort, in some measure, what those things mean, which 
before I counted the overflowings of giddy brains. Dear 
heart, pity and pray for me ; and let all obligations of former 
friendship be discharged in well wishes to the soul of the old 
family friend, that he may partake with them of your hea- 
venly possessions. 

Anthony Pearson." 

Ramshaw, near West Auckland, 
May 9th, 1653. 



120 LIFE OF GEORGE FOX. 

Accompanied by his wife, lie went with George Fox some 
distance on his journey to Cumberland, until they came to the 
town of Bootle. At this place, on the First-day of the week, 
George went to the parish house of worship, where, after the 
minister had done, he began to speak ; but the people were 
exceedingly rude, and beat him severely. 

In the afternoon he went again, when he found the minister 
had obtained the assistance of another clergyman, of high 
repute, from London. The latter was preaching, and in order 
to throw odium upon Friends, he recited and applied to them 
all the texts he could think of, which spoke of false prophets, 
antichrists, and deceivers. When he had ended, George Fox 
recalled all those texts, and brought them to bear upon the 
clergy. Then the people fell upon him in a rude manner, 
but a constable who was present restrained them. The priest, 
being exasperated, said he should not preach. 

George Fox. " Thou hast thy hour-glass, by which thou 
hast preached, and now, having done, the time is free for me, 
as well as for thee ; for thou art but a stranger here thyself. 
Those scriptures which speak of the false prophets, antichrists, 
and deceivers, describe you and your generation, who are 
walking in their footsteps, and bringing forth their fruits ; 
but they do not apply to us, who are not guilty of such 
things." 

Priest. "This man has gotten all the honest men and 
women in Lancashire to him, and now he comes here to do 
the same." 

George Fox. "What wilt thou have left? And what 
have the priests left them, but such as themselves ? For if 
they be the honest that receive the truth, and are turned to 
Christ, then they must be the dishonest that follow thee, and 
such as thou art." Then turning to some who were pleading 
for the priest, and for tithes, he added, " It were better for 
you to plead for Christ, who has ended the tithing priesthood 
with the tithes, and has sent forth his ministers to give freely, 
as they have received freely." 



AT COCKERMOUTH AND BRINGHAM. 121 

He next proceeded to appoint a meeting near Cockermouth, 
at a place of worship, occupied by John Wilkinson, who was a 
clergyman in great repute, and had three parishes under his 
care. A great crowd was in attendance, and when George 
Fox arrived, he found his friend James Lancaster preaching 
to the congregation under a yew-tree, which was so full of 
people that it appeared likely to break down. George was 
asked whether he would not go into the church ? Seeing no 
place so convenient, he answered " yes ;" whereupon the people 
rushed in and filled the house. He followed them, and after 
they became settled, he stood upon a seat, and preached to 
them for about three hours, " laying open their teachers, with 
the rudiments, traditions, and inventions they had been under 
in the night of apostacy, since the apostles' days, and direct- 
ing them to Christ, the true teacher and to the true spiritual 
worship." 

After he had ended, the people appeared well satisfied, and 
one of them, a professor of religion, followed him and praised 
him so highly, that George, being disgusted, turned to him 
and said, "Fear the Lord!" A clergyman named Larkham 
being present, said to him, " Sir, why do you judge so ? You 
must not judge!" George Fox replied, " Friend, dost thou 
not discern an exhortation from a judgment ? I admonished 
him to fear God ! and dost «thou say I judged him ?" 

At Bringham, about two miles distant from the place of 
worship last named, was another occupied by the same clergy- 
man. To this place he came and found a great concourse of 
people, many of whom had been at the other meeting. Being 
again asked whether he would not go into the church? he 
went in and stood upon a seat, to address a crowded auditory. 
He says in his Journal, " the Lord opened my mouth, and I 
declared his everlasting truth and word of life to the people, 
directing them to the 3pirit of God in themselves, by which 
they might know God, Christ, and the scriptures, and come to 
have heavenly fellowship in the spirit. I declared to them, 
that every one that cometh into the world was enlightened by 



122 LIFE OF GEORGE FOX. 

Christ the life, by which light they might see their sins, and 
Christ, who was come to save them from their sins, and died 
for them. And if they came to walk in this light, they might 
therein see Christ to be the author of their faith, and the fin- 
isher thereof; their shepherd to feed them, their priest to 
teach them, their great prophet to open divine mysteries unto 
them, and to be always present with them. I explained also 
to them, in the openings of the Lord, the first covenant, show- 
ing them the figures, and the substance of those figures; 
bringing them on to Christ, the new covenant. I also mani- 
fested to them, that there had been a night of apostacy since 
the apostles' days ; but that now the everlasting gospel was 
preached again, which brought life and immortality to light : 
and the day of the Lord was come, and Christ was come to 
teach his people himself, by his light, grace, power, and spirit. 
A fine opportunity the Lord gave me to preach truth that day 
for about three hours, and all was quiet. Many hundreds 
were convinced, and some of them praised God, and said, 
"Now we know the first step to peace." 

Proceeding on his journey, he came to Carlisle, where he 
had a meeting in the Abbey, which was attended by the pas- 
tor of the Baptists with most of his congregation. 

Many of the audience, including some soldiers, were con- 
vinced of the truths declared. "After the meeting," he says, 
" the pastor of the Baptists, a high notionist and a flashy man, 
asked me ' what must be damned !' I was moved immediately 
to tell him, ' that which spoke in him was to be damned.' 
This stopped his mouth, and the witness of God was raised up 
in him. I opened to him the states of election and repro- 
bation ; so that he said 'he never heard the like in his life.' 
He came afterwards to be convinced. 

" Then I went to the castle among the soldiers, who beat a 
drum and called the garrison together. I preached the truth 
amongst them, directing them to the Lord Jesus Christ to be 
their teacher and to the measure of his spirit in themselves, 
by which they might be turned from darkness to light and from 



GEORGE FOX'S LONG HAIR. 123 

the power of Satan unto God. I warned them all that they 
should do no violence to any man, but should show forth a 
christian life ; telling them that he who was to be their teacher, 
would be their condemner if they were disobedient to him.' 
So I left them, having no opposition from any of them, except 
the Serjeants, who afterwards came to be convinced." 

He next preached at the market-cross to a great concourse 
of people, by whom he was heard willingly. The magistrates 
had threatened that he should be arrested, and their wives 
had declared that they would pluck the hair from off his head 
if he came there, but so great was the crowd of people and 
soldiers around him, that they could not reach him. 

It is highly probable that his long hair was one cause of 
offence among the Independents and Presbyterians, for the 
political party to which they belonged, wore their hair cropped 
short, and hence they were known by the appellation of 
Round-heads. George Fox informs us in his Journal, that 
" his hair was pretty long, for he was not to cut it, though 
many were offended at it. But he told them he had no pride 
in it, and it was not of his own putting on." He probably 
wore it as a sign to the highly professing Puritans, to signify, 
that there is no evidence of true religion in the cut of the hair, 
for they placed too much reliance upon this outward mark of 
sanctity. 

On the following First-day, he visited the "steeple-house," 
where after the minister had done, he began to preach. The 
priest left the house, and the magistrates desired him to depart, 
but he told them he came to declare the way of the Lord to 
them, and so powerful was his ministry, that the people began 
to tremble, and some of them thought the house itself was 
shaken. The same magistrates' wives being present, were 
much exasperated, and strove to attack him, but could not 
reach him for the crowd. At length, the rude populace raised 
a riot, which was quelled by the soldiers, some of whom took 
him by the hand in a friendly manner, and conducted him 
away. A lieutenant who had been convinced of his principles 



124 LITE OF GEORGE POX. 

took him to his house, where he found a Baptist meeting, and 
some of his friends having joined him, they had a very satis- 
factory opportunity for divine worship. 

The next day, the justices and magistrates of the town, 
being assembled in the Town-Hall, issued a warrant for his 
apprehension. On hearing of it, he immediately presented 
himself before them. Finding many strange and false accusa- 
tions had been made against him, he had much discourse with 
them, and laid open the fruits of their priest's ministry, show- 
ing that with all their high professions, they were void of true 
Christianity. 

After a long examination, they committed him to prison as 
" a blasphemer, a heretic, and a seducer." The report now 
went abroad that he was to be hanged, and the Sheriff said 
he would himself guard him to execution. People came to 
see him, as a man condemned to die. Among them were 
several ladies of rank, and many priests. Some of the latter 
he says, "were exceedingly rude and devilish." 

While he was closely confined and guarded in the jailor's 
house, his friends being denied access to him, Anthony 
Pearson, on his behalf, addressed a letter to the judges, com- 
plaining that he was not brought to trial, nor confronted with 
his accusers, and asserting that he was not guilty of any of tlje 
expressions or opinions charged against him. The judges, 
however, paid no attention to this petition, but left him to 
be dealt with by the magistrates, who ordered the jailor to put 
him down among the felons, which he did accordingly. 

In this noisome, filthy place, surrounded by depraved men 
and women, he was persecuted by a brutal under-jailor, who 
beat him with a cudgel. "While thus beaten," he says in his 
Journal, " I was moved to sing in the Lord's power, which 
made him rage the more. Then he fetched a fiddler and set 
him to play, thinking to vex me, but while he played, I was 
moved in the everlasting power of the Lord God to sing, and 
my voice drowned the noise of the fiddler, and made them 
give over fiddling, and go on their way." 



HIS IMPRISONMENT AT CARLISLE. 125 

During his imprisonment, great sympathy was manifested 
for him by his friends. Justice Benson's wife was impelled 
by a sense of duty to visit him, and to " eat no meat but what 
she eat with him, at the bars of his prison window." Even 
the felons, among whom he was imprisoned, were so wrought 
upon by his christian demeanour, that they evinced their love 
and respect for him, and some of them became sincere peni- 
tents. 

Notwithstanding his close confinement, he found means to 
issue several papers in defence of his principles. The first was 
a "challenge to his accusers and persecutors, desiring all who 
were not satisfied with his doctrines, "to publish their objec- 
tions in writing, and not backbite, lie and persecute in secret." 
Another was a letter addressed to the magistrates of Carlisle, 
remonstrating with them for their cruel and illegal proceed- 
ings, which he attributed to the instigation of the priests. 
He queries with them, "Is this the end of your ministry? 
Is this the end of your church, and of your profession of 
Christianity ? You have shamed it by your folly, madness and 
blind zeal. Was it not always the work of the blind guides, 
watchmen, leaders and false prophets, to prepare war against 
them, that could not put into their mouths ? Have not you 
been the priest's pack-horses and executioners ? When they 
spur you up to bear the sword against the just, do you not run 
on against those that cannot hold up such as the scriptures 
always testified against ? Yet will you lift up your unholy 
hands, and call upon God with your polluted lips, and pretend 
a fast, who are full of strife and debate. Did your hearts 
never burn within you? Did you never come to question 
your conditions ? Are you wholly given up to do the devil's 
lusts, to persecute ? Where is your loving enemies ? Where 
is your entertaining strangers ? Where is your overcoming evil 
with good ?". . . . 

At length, his friend Anthony Pearson prevailed on the 
Governor of the castle, to go with him to inspect the prison. 
They found the place so extremely filthy and offensive, that 



126 LIFE OF GEORGE FOX. 

M Thev cried shame upon the magistrates, for suffering the 
jailor to do such things." They summoned all the jailors 
into the prison, and required them to find sureties for then- 
good behaviour ; and the under-jailor, who had been so cruel, 
they put into the prison among the felons. 

About this time, Cromwell called together a new Parliament 
nominated by himself, with the advice of his council of offi- 
cers, and chosen from among his own partisans. This body con- 
tinued in existence only about six months, but during its session 
a report having reached London, that a young man at Carlisle 
was to die for religion, the Parliament caused a letter to be sent 
to the magistrates concerning him. It was probably in conse- 
quence of this inquiry, that George Pox was soon after libe- 
rated by the justices, who were conscious that his detention 
was illegal. His imprisonment was not without important 
results. One of his proselytes at this time was James Parnel, 
"a little lad of sixteen years of age," who soon became 
eminent as a minister of the gospel. Another was John 
Stubbs, then a soldier in Cromwell's army. 

He had received a liberal education, being skilled, not only 
in Latin, Greek, and Hebrew, but also in the Oriental lan- 
guages.* Soon after his convincement, Cromwell, having 
attained to supreme authority, required the army to take the 
oath of fidelity, which he, and some others, were not willing to 
take, because they could not swear at all, and hence they were 
allowed to retire from the service. The same year, in com- 
pany with "William Caton, he travelled in the service of the 
gospel. They held meetings in London, and visited many 
places in Kent, where they were instrumental in making some 
proselytes, among whom was Samuel Pisher, a learned Baptist 
minister. He had a benefice worth =£200 pounds a year, which 
he relinquished, and joined in ineriibership with Friends : he be- 
came an author of religious works, and a free minister of the 
gospel. 

* Sewel, I. 108. 



HE RESUMES HIS LABOURS. 127 

Some years later, John Stubbs, in company with Samuel 
Fisher, visited Rome, where they spoke with some of the car- 
dinals, testified against the popish superstitions, and even 
distributed Friends' books among the friars, without being 
seriously molested. John Stubbs appears to have been an 
extensive traveller. He visited Scotland, Holland, Turkey, 
Egypt, and America, in the service of the gospel. 

No sooner was George Fox released from prison at Carlisle, 
than he resumed his travels and labours in the ministry, and 
after visiting the counties of Westmoreland, Durham, and 
Northumberland, he returned to Cumberland. " In Northum- 
berland," he says, "many came to dispute. Some pleaded 
against perfection, to whom I declared, ' That Adam and Eve 
were perfect before they fell ; and that all God made was 
perfect ; and that the imperfection came by the devil and the 
fall : but Christ, who came to destroy the devil, said, Be ye 
perfect.' One of the professors alleged that Job said, ' Shall 
mortal man be more pure than his maker ? The heavens are 
not clean in his sight. God charged his angels with folly.' 
I showed him his mistake, and let him see, ' It was not Job 
that said so, but one of those that contended against him ; for 
Job stood for perfection, and held his integrity ; and they were 
called miserable comforters.' These professors said, ' The 
outward body was the body of death and sin.' I discovered 
their mistake in that also, showing them, < That Adam and 
Eve had each of them an outward body, before the body of 
death and sin got into them ; and that man and woman will 
have bodies, when the body of sin and death is put off again ; 
when they are renewed up into the image of God again by 
Christ Jesus, which they were in before they fell.' They 
ceased at that time from opposing, and glorious meetings we 
had in the Lord's power." 

In Cumberland, he attended a great meeting of thousands 
of people, on the top of a hill near Langlands. In describing 
it, he says, " A glorious heavenly meeting it was, for the glory 
of the Lord did shine over all ; and there was as many as one 



128 LIFE OF GEORGE FOX. 

could well speak over. Their eyes were turned to Christ, 
their teacher; and they came to sit under their own vine; 
insomuch that Francis Howgill, coming afterwards to visit 
them, found they had no need of words ; for they were sitting 
under their teacher Jesus Christ, in the sense whereof he sat 
down amongst them, without speaking anything. A great con- 
vincement there was in Cumberland, Bishoprick, Durham, Nor- 
thumberland, Westmoreland, Lancashire, and Yorkshire ; and 
the plants of God grew and flourished, the heavenly rain de- 
scending, and God's glory shining upon them : many mouths 
were opened by the Lord to his praise ; yea, to babes and suck- 
lings he ordained strength." * t * * 

" About this time the priests and professors fell to prophe- 
sying against us afresh. They had said, long before, ' That 
we should be destroyed within a month ;' after that, they pro- 
longed the time to half a year : but that time being long 
expired, and we mightily increased in number, they now gave 
out, ' That we would eat out one another.' For after meet- 
ings, many tender people, having a great way to go, tarried 
at Friends' houses by the way, and sometimes more than there 
were beds to lodge in ; so that some have laid on the hay- 
mows : hereupon fear possessed the professors and world's 
people. For they were afraid, that when we had eaten one 
another out, we would all come to be maintained by the 
parishes, and be chargeable to them. But after awhile, when 
they saw that the Lord blessed and increased Friends, as he 
did Abraham, both in the field and in the basket, at their 
goings forth and comings in, at their risings up and lyings 
down, and that all things prospered with them ; then they 
saw the falsehood of all their prophecies against us, and that 
it was in vain to curse where God had blessed. At the first 
convincement, when Friends could not put off their hats to 
people, nor say You to a single person, but Thou and Thee ; 
or could not bow, nor use flattering words in salutations, nor 
go into the fashions and customs of the world ; many Friends 
that were tradesmen lost their customers ; for the people were 



PROSPERITY OF FRIENDS. 129 

shy of them, and would not trade with them ; so that, for a 
time, some could hardly get money enough to buy bread. But 
afterwards, when people came to have experience of Friends' 
honesty and faithfulness, and found that their Yea was Yea, 
and their Nay was Nay ; that they kept to a word in their 
dealings, and that they would not cozen and cheat them ; 
but that if they sent a child to their shops for anything, they 
were as well used as if they had come themselves ; the lives 
and conversations of Friends did preach, and reached to the 
witness of God in the people. Then things altered so, that 
all the inquiry was, ' Where was a draper, or shop-keeper, or 
tailor, or shoemaker, or any other tradesman, that was a 
Quaker? Insomuch that Friends had more business than 
many of their neighbors ; and if there was any trading, they 
had a great part of it. Then the envious professors altered 
their note, and began to cry out, ' If we let these Quakers 
alone, they will take the trade of the nation out of our hands.' 
This hath been the Lord's doings to and for his people ! which 
my desire is, that all who profess his holy truth, may be truly 
kept sensible of, and that all may be preserved in and by his 
power and spirit, faithful to God and man : first to God, in 
obeying him in all things ; and then in doing unto all men 
that which is just and righteous, in all things that they have 
to do or deal with them in : that the Lord God may be glori- 
fied in their practising truth, holiness, godliness, and right- 
eousness amongst people, in their lives and conversations." 

It was during this year, (1653,) that George Fox, in an 
evening meeting at Sunny-Bank, in Westmoreland, became 
instrumental in confirming the faith of George Whitehead, 
whose mind had, some months before, been convinced of the 
principles of Friends. He was then but seventeen years of 
age, yet in the following year he came forth in the ministry 
of the gospel. His communications were at first in a few 
words only, but as he waited in silence and attended faithfully 
to the openings of divine truth upon his mind, he grew in his 
gift, and became an able and devoted minister of the Word. 
9 



130 LIFE OF GEORGE FOX. 

He afterwards resided in London, where he was eminently 
serviceable, not only in his public ministry, but in the admin- 
istration of church discipline, and in waiting upon persons in 
authority, to obtain relief for his suffering brethren. 

Another proselyte to the doctrine of Friends, who was this 
year convinced by the ministry of George Fox, was John 
Burnyeat, of Cumberland. He belonged to Pardsay meeting, 
and was probably one of the many hundreds convinced at 
some of the meetings held in the open air at Pardshaw-crag. 
This is a rocky eminence which overlooks a natural amphi- 
theatre, in one of the most secluded and picturesque regions 
of Cumberland. Tradition still preserves among the neigh- 
bouring inhabitants an account of the immense gatherings at 
this place in the days of George Fox, and of the wonderful 
effect produced upon them by his powerful and persuasive 
ministry.* They acknowledged him to be a chosen instrument 
" sent amongst them in the power of the Most High, filled 
with the strength of his word, in the wisdom whereof he 
directed thousands unto the light and appearance of Christ 
Jesus their saviour, in their own hearts." f By attention to 
this "law of the Spirit of Life in Christ Jesus," John Burn- 
yeat came to see the emptiness of his former high profession, 
and the danger of depending upon the imputed righteousness 
of Christ, while the body of death and the power of sin still 
remained within him. After passing through a season of deep 
distress and spiritual baptism, he was brought unto a state of 
humble obedience and entire reliance upon this inward moni- 
tor, when he received "the oil of joy for mourning, and the 
garment of praise for the spirit of heaviness." 

Being thus prepared for service in the church, he was en- 
dowed with a gift in the gospel ministry, and became an emi- 
nent instrument in the Lord's hands to promote his glorious 
cause of righteousness and truth. 

* London Friend, 7th month, 1853. 

j-J. Burnyeat's Works, London, 1691, p. 1—7; and Gough's Hist., 
Book VI. chap. IV. 



HE AGAIN MEETS STEPHENS. 131 



CHAPTER IX. 

George Fox leaves Swarthmore — At Drayton meets N. Stephens — Con- 
troversy with him — Arrested by Col. Hacker and taken to London — 
Interview with Cromwell — Great meetings in London — Settlement of 
Friends' meetings in the city — Letter from A. Pearson — Second visit 
to Whitehall — Cromwell's news-monger — His triers of the clergy — 
George Fox travels in Kent and Sussex — Visits J. Parnel — Sketch of 
his life and death. 

1654. 
After having witnessed the settlement of a large number 
of Friends' meetings in the north of England, George Fox 
took leave of his kind friends at Swarthmore-hall, in the early 
part of the year 1654, and directing his course southward, he 
visited the midland counties of Derby, Nottingham, Lincoln, 
and Leicester. During this journey, he held large meetings, 
and made numerous proselytes, but he encountered much 
opposition, and had many discussions with the priests and 
their adherents. 

At Drayton, in Leicestershire, he visited his relatives, and 
there he again met with his old pastor, Nathaniel Stephens, 
who, having veered round with the changes of the government, 
was now a preacher among the Independents. They had 
several interviews, in the first of which Stephens and another 
clergyman having challenged him to a public discussion on 
the subject of tithes, he did not shrink from the encounter, 
but showed them from the seventh chapter of the Hebrews, 
" That not only tithes, but the priesthood that took tithes, 
was ended, and the law was ended and disannulled, by which 
the priesthood was made." He writes in his Journal, " I had 
known Stephens from a child, therefore I laid open his condi- 
tion, and the manner of his preaching, and how he, like the 
rest of the priests, did apply the promises to the first birth, 
which must die. But I showed that the promises were to the 



132 LIFE OF GEORGE FOX. 

seed, not to many seeds, but to the one seed, Christ, who was 
one in male and female ; for all were to be born again before 
they could enter into the kingdom of God." 

At the close of the discussion he told them "that if the 
Lord would permit he intended to be in the town again that 
day seven-night." In the meantime, he attended some meet- 
ings in the country, and returned on the day appointed, when 
he found that Stephens was determined to renew the discussion, 
and had engaged seven other clergymen to assist him. 

Several hundred people were assembled, and they urged 
George Fox to enter the parish house of worship, but he 
declined, and being accompanied by Thomas Taylor and 
James Parnel, he addressed the people from the top of a hill. 
After some disputation, several lusty men took him up in 
their arms, and carried him to the "steeple-house," but the 
door being locked, they placed him on a wall adjacent, where 
the priests and people were assembled. The clergymen cried 
out, " Come to argument ! to argument!" 

George Fox. "I deny all your voices, for they are the 
voices of hirelings and strangers. 

Clergymen. " Prove it ! prove it." 

George Fox. " You may see, in the tenth of John, what 
Christ has said of such ; he declared he was the true shepherd 
that laid down his life for his sheep, and his sheep heard his 
voice and followed him, but the hireling would fly, when the 
wolf came, because he was an hireling. You are such as the 
prophet Jeremiah cried against, (Chap. V.) when he said " the 
prophets prophesy falsely, and the priests bear rule through 
their means," which he called an horrible filthy thing. You 
are such as used their tongues and said, 'thus saith the Lord,' 
when the Lord never spoke to them. Such that followed their 
own spirits and saw nothing, but spoke a divination of their 
own brain, and by their lies and their lightness caused the 
people to err." 

" You are such as they were that sought their gain from their 
quarter ; that were as greedy dumb dogs, that could never 



LANGUAGE APPARENTLY HARSH. 133 

have enough, whom the Lord sent his prophet Isaiah to cry 
against. (Isa. lvi.) You are such as they were who taught for 
handfuls of barley, and pieces of bread, who sewed pillows 
under people's arm-holes, that they might lie soft in their sins. 
(Ezek. xiii.) You are such as they that taught for the fleece 
and the wool and made a prey of the people. (Ezek. xxxiv.) 
But the Lord is gathering his sheep from your mouths, and 
from your barren mountains, and is bringing them to Christ 
the one shepherd whom he hath set over his flocks ; as by his 
prophet Ezekiel he then declared he would do." 

Having thus continued through the prophets, he came to 
the New Testament, and showed that the clergy were like the 
Pharisees, who loved to be called of men, masters, to go in 
long robes, to stand praying in the synagogues, and to have 
the uppermost rooms at feasts-; and then, turning to the people, 
he directed their attention a to the light of Jesus, who enlight- 
ens every man that cometh into the world." At the close of 
the discussion he announced "that he should, God willing, be 
in town that day seven-night again." Many of the people 
were convinced, and his father, though a hearer and follower 
of the priest, was so well satisfied, that he struck his cane 
upon the ground, and said, " Truly I see, he that will but stand 
to the truth, it will bear him out." 

The language addressed to Stephens and his coadjutors on 
this occasion, may seem, to modern ears, exceedingly harsh, 
but we must bear in mind the mercenary conduct then com- 
mon among the clergy, many of whom, as well as Stephens 
himself, had changed their profession in order to keep their 
benefices. 

At the expiration of a week, George Fox, agreeably to his 
appointment, held a meeting at Drayton, in the house of one 
of his relatives ; but the priests, although notified, did not 
attend. 

Resuming his travels, he came to Whetstone, in Leicester- 
shire, where he was arrested by some troopers of Colonel 
Hacker's regiment, there being, at that time, a rumour of a 



134 LIFE OF GEORGE FOX. 

plot against Oliver Cromwell. Being brought before the 
Colonel, and many other officers of the army, they had much 
discourse " about the light of Christ, which enlighteneth every 
man that cometh into the world." 

Colonel Hacker. " Was it not this light of Christ that 
made Judas betray his master, and afterwards led him to hang 
himself?" 

George Fox. " No, that was the spirit of darkness, which 
hated Christ and his light." 

Colonel Hacker. " You may go home, if you will stay 
there, and not go abroad to meetings." 

George Fox. " I am an innocent man, free from all plots, 
and I deny all such work." 

Colonel Hacker's son Needham. "Father, this man 
hath reigned too long ; it is time to have him cut off." 

George Fox. " For what ? What have I done, or whom 
have I wronged from a child? I was born and bred in 
this county, and who can accuse me of any evil from a 
child ?" 

Colonel Hacker. "Will you go home and stay at 
home?" 

George Fox. " If I should make such a promise, it would 
manifest that I was guilty of something, to make my house a 
prison ; and if I should go to meetings, you would say I broke 
your order." 

Colonel JIacker. "Well, then, I will send you to- 
morrow morning, by six o'clock, to my Lord Protector, by 
Captain Drury, one of his Life-guard." 

Next morning, before his departure, George Fox asked 
leave to see Colonel Hacker, and was taken to his bed-side. 
The Colonel again desired him to go home, and keep no more 
meetings. George told him, " He could not submit to that, 
but must have liberty to serve God, and to go to meetings." 
Then kneeling on the bed-side, "He besought the Lord to 
forgive Colonel Hacker, for he was as Pilate, though he would 
wash his hands ;" and to the Colonel he said, "When the day 



HIS CONFERENCE WITH CROMWELL. 135 

of thy misery and trial shall come upon thee, remember what 
I have said to thee."* 

Being taken to London by Captain Drury, he was lodged 
at the Mermaid inn, " over against the mews at Charing- 
cross." Here he was informed, that the Protector required 
him " To promise that he would not take up a carnal sword 
or weapon against him, or the government as it then was." 
He made no immediate answer, but the next morning he ad- 
dressed a letter to Oliver Cromwell, stating that, " He did, in 
the presence of the Lord, declare, that he denied the wearing 
or drawing a carnal sword, or any other outward weapon, 
against him or any man." And furthermore, " That he was 
sent of God to stand a witness against all violence, and 
against the works of darkness, and to turn people from dark- 
ness to the light ; to bring them from the occasion of war and 
fighting, to the peaceable gospel ; and from being evil doers, 
which the magistrate's sword should be a terror to." 

This being handed to Cromwell, he required the attendance 
of George Fox, who thus relates the interview : " After some 
time, Captain Drury brought me before the Protector himself, 
at Whitehall. It was in the morning before he was dressed ; 
and one Harvey, who had come a little among Friends, but 
was disobedient, waited upon him. When I came in, I was 
moved to say, 'Peace be in this house,' and I exhorted him to 
keep in the fear of God, that he might receive wisdom from 
him ; that by it he might be ordered, and with it might order 
all things under his hand unto God's glory. I spoke much to 
him of truth ; and a great deal of discourse I had with him 
about religion, wherein he carried himself very moderately. 
But he said, ■ We quarrelled with the priests,' whom he called 
ministers. I told him, ' I did not quarrel with them ; they 

* Colonel Hacker was, after the Restoration, imprisoned at London, 
and hanged at Tyburn. A day or two before his execution, he was 
reminded of what he had done against the innocent. He confessed it 
to Margaret Fell, saying, " He knew well whom she meant; and he had 
trouble upon him for it." 



136 LIFE OF GEORGE FOX. 

quarrelled with me and my friends. But,' said I, 'if we own 
the prophets, Christ, and the apostles, we cannot hold up such 
teachers, prophets and shepherds, as the prophets, Christ, and 
the apostles declared against; but we must declare against 
them by the same power and spirit.' Then I showed him, 
' That the prophets, Christ, and the apostles, declared freely, 
and declared against them that did not declare freely ; such 
as preached for filthy lucre, divined for money, and preached 
for hire, and were covetous and greedy, like the dumb dogs 
that could never have enough ; and that they who have the 
same spirit that Christ and the prophets, and the apostles had, 
could not but declare against all such now, as they did then.' 
As I spoke, he several times said, ' It was very good, and it 
was truth.' I told him, l That all Christendom (so called) had 
the scriptures, but they wanted the power and spirit that those 
had who gave forth the scriptures ; and that was the reason 
they were not in fellowship with the Son, nor with the Father, 
nor with the scriptures, nor one with another.' Many more 
words I had with him ; but people coming in, I drew a little 
back. As I was turning, he catched me by the hand, and, 
with tears in his eyes, said, ' Come again to my house ; for if 
thou and I were but an hour of a day together, we should be 
nearer one to the other;' adding, 'That he wished me no 
more ill than he did to his own soul.' I told him, ' If he did, 
he wronged his own soul ; and admonished him to hearken to 
God's voice, that he might stand in his counsel and obey it ; 
and if he did so, that would keep him from hardness of heart; 
but if he did not hear Grod's voice, his heart would be hard- 
ened.' He said, ' It was true.' Then I went out ; and when 
Captain Drury came out after me, he told me, 'His Lord 
Protector said I was at liberty, and might go whither I would.' 
Then I was brought into a great hall, where the Protector's 
gentlemen were to dine. I asked them, l "What they brought 
me thither for?' They said, 'It was by the Protector's order, 
that I might dine with them.' I bid them let the Protector 
know, ' I would not eat of his bread, nor drink of his drink/ 



HIS MINISTRY IN LONDON. 137 

When he heard of this, he said, ' Now I see there is a people 
risen, that I cannot win either with gifts, honours, offices, or 
places; but all other sects and people I can.' It was told 
him again, ' That we had forsook our own ; and were not like 
to look for such things from him.' " 

This first interview with the Protector took place on the 
19th of the 12th month, 1654, (equivalent to February, '55,) 
after which, being set at liberty, he returned to the inn at 
Charing-cross.* Here he was visited by great numbers of 
almost every profession, including many clergymen and officers 
of the army. Among those who came was Col. Packer, with 
several of his officers. At the same time, a company of 
Ranters came in, who began to call for drink and tobacco. 
George Fox desired them to forbear drinking in his room ; if 
they were disposed to drink, they might go into another room. 
One of them cried, "All is ours." Another said, "All is 
well." George, perceiving him to be of a peevish disposition, 
replied, " How is. all well, while thou art so envious, peevish, 
and crabbed?" He also reproved Col. Packer, who, though 
a professor of religion, was conversing on serious subjects in 
a light and unbecoming manner. The colonel and the Ranters 
bowed and scraped to one another very much, upon which he 
told them, " They were fit to go together, for they were both 
of one spirit." 

After a short stay at the inn, he went into the city of 
London, where he had "great and powerful meetings." So 
immense were the crowds in attendance, that he could scarcely 
get to and from the meetings, and great numbers embraced 
the doctrines he taught. 

In the early part of that year, a number of persons in and 
near the metropolis had been convinced of Friends' principles. 
It is believed that the earliest advocates of these doctrines 
who appeared in the city, were Isabel Buttery and a compan- 
ion of her own sex, who came from the north of England, 

* Tracts in British Museum, quoted by A. R. Barclay, in "Letters of 
Early Friends." 



138 LIFE OF GEORGE FOX. 

and brought with them a tract of George Fox, addressed, " To 
all that would know the way to the Kingdom." * This tract 
being printed, they distributed to such as were willing to 
receive it, and they held private meetings at Robert Dring's, 
in Watling-street, and Samuel Dring's, in Moorfields, where 
they sometimes spoke a few words in gospel ministry, f 

Early in the summer of the same year, Edward Burrough, 
Francis Howgill, and Anthony Pearson, came to the city, and 
were the first Friends who held public meetings there. They 
were soon after joined by John Camm and Richard Hubber- 
thorn, and many proselytes to the doctrines of spiritual reli- 
gion were made through their united ministry. 

A letter in the Swarthmore collection, from Anthony 
Pearson to George Fox, dated 30th of 5th month, 1654, re- 
lates to their gospel labours. He says, " At London we found 
very many who have a true principle of honesty in them, but 
they are, for the most part, so high-flown in wisdom and 

notions, that it is hard to reach them Much wisdom 

is to be used amongst them, until the truth be clearly under- 
stood ; and then to speak to that in their consciences, to the 

raising up of the witness, to let them see themselves 

Few words must be used, for they have held the truth in 
notions ; and all cry out, \ What do these men say more than 
others have said ?' But to bring them to silence, confounds 
their wisdom. 

" Dear heart ; let none go to London, but in the clear 
and pure movings of the spirit of Life, that the blessing may 
rest upon them. And great is the harvest like to be in that 
city ; hundreds are convinced, and thousands wait to see the 
issue, who have persuasions that it is the truth. "J 

George Fox, being impelled by a sense of duty to visit 
Whitehall again, preached the word of life among the offi- 
cers and attendants of the Protector, but he was opposed by 

* This is the first Tract in his Doctrinals. 
t Wm. Crouch's Mem. Friends, Lib. XI. 300. 
% Barclay's Letters of Early Friends, No. III. 



HIS KEMARKS ON THE TITHE SYSTEM. 139 

a priest, who was retained in Oliver's pay as news-monger. 
This man, being a writer for the court paper, published false 
and absurd reports concerning the Friends ; as for example, 
that George Fox wore silver buttons, and that he hung ribbons 
on people's arms to make them follow him. He replied that, 
" His buttons were not silver, but ochimy ; and as for ribbons, 
he never used nor wore them in his life." " These priests, the 
news-mongers," he writes, " were of the Independent sect," 
like those of Leicester who instigated Colonel Hacker, to 
arrest him and send him before the Protector. They were 
greatly disturbed at the success of his religious labours, for 
" There was a great convincement in London, and some in the 
Protector's house and family." 

About this time, he wrote several papers for distribution. 
One of them was addressed, " To Professors of Christianity," 
showing, from the scriptures, the difference between that out- 
ward formal religion, in which the carnal persecuting nature is 
unsubdued, and that inward and spiritual devotion, which 
purifies the soul, and fills it with love to God and man. 
Another was addressed " To such as follow the world's fashion." 
A third was, an exhortation and warning to the Pope and all 
the kings and rulers of Europe. A fourth was directed to the 
commissioners, appointed by Cromwell, to examine the clergy 
who were candidates for benefices. These commissioners 
were generally called triers; they were in number thirty- 
eight, of whom some were Presbyterians, others Independents, 
and a few Baptists.* 

In addressing these triers, George Fox demonstrates that 
the tithe system of Great Britain is inconsistent with the 
spirit of Christianity and the practice of the apostles. He 
queries of them, " Did not Christ put an end to that priest- 
hood, tithes, temple, and priest ? Doth not the apostle say, 
The priesthood is changed, the law is changed, and the 
commandment disannulled ? Might not they have pleaded the 

* Neal's History of the Puritans, II. 144-5. 



140 LIFE OF GEORGE FOX. 

law of God, that gave them tithes ? * * * * Was not the 
first author of them since Christ's time the pope, or some of 
his church ? Did the apostles cast men into prison for tithes, 
as your ministers do now ? As instance : Ralph Holling- 
worth, priest of Phillingham, for petty tithes not exceeding 
six shillings, hath cast into Lincoln prison, a poor thatcher, 
Thomas Bromby ; where he hath been about eight and thirty 
weeks, and still remains prisoner : and the priest petitioned 
the judge, that the poor man might not labour in the city, 
to get a little money towards his maintenance in prison. Is 
this a good savour amongst you, that are in commission to 
choose ministers ? Is this glad tidings ? to cast in prison a 
man that is not his hearer, because he could not put into his 
mouth ? Can such as are in the fear of God, and in his 
wisdom, own such things? The ministers of Christ are to 
plant a vineyard, and then eat of the fruit ; to plough, sow, 
and thresh, and get the corn ; and then let them reap : but 
not cast them into prison for whom they do no work. Christ, 
when he sent forth his ministers, bid them give freely as they 
had received freely ; and into what city or town soever they 
came, inquire who were worthy and there abide ; and what 
they set before you, said he, that eat. And when these came 
back again to Christ, and he asked them, 'If they wanted 
anything ?' they said, ' No.' They did not go to a town, and 
call the people together, to know how much they might have 
by the year, as these that are in the apostacy do now. The 
apostle said, Have I not power to eat and to drink ? But he 
did not say ' To take tithes, easter reckonings, midsummer 
dues, augmentations, and great sums of money; but have I 
not power to eat and to drink? Yet he did not use that 
power among the Corinthians. But they that are apostatized 
from him, will take tithes, great sums of money, easter reck- 
onings, and midsummer dues ; and cast those into prison, that 
will not give it them, whom they do not work for. The ox's 
mouth must not be muzzled that treads out the corn ; but see 
if the corn be trodden out in you, and the wheat be in the 



NOTICE OF JAMES PARNEL. 141 

garner? This is from a lover of your souls, and one that 
desires your eternal good. 

George Fox." 

After witnessing the rapid growth and firm establishment 
of Friends' meetings in London, he travelled for some months 
in the counties adjacent, frequently visiting the metropolis, 
and pursuing his usual course of earnest and successful labour 
in the gospel ministry. In Kent and Sussex, he found a 
ready reception for his doctrines, which were embraced by 
many. At Coggshell, in Essex, about two thousand persons 
attended one of his meetings, in which divine grace and power 
were eminently manifested. At Colchester, he visited James 
Parnel, who was then in prison for his religious principles. 
The character of this youthful minister was so extraordinary, 
that a brief sketch of Ms career may not be unacceptable to 
the reader. 

He was born at Retford, in Nottinghamshire, and enjoyed 
the advantage of a good education. At about sixteen years 
of age, he visited George Fox in the prison at Carlisle, by 
whose ministry he was so effectually reached, that he was 
convinced of the principles of Friends, for embracing which 
he was despised and rejected by his relatives. Notwithstand- 
ing his youth, he soon became an able and successful minister 
of the gospel. Being imprisoned at Cambridge for his zealous 
exhortations, and afterwards turned out of town like a vaga- 
bond, he soon came back, and disputed with the scholars of 
the university, by whom he was rudely treated. 

At eighteen years of age, he travelled in Essex, and coming 
to Colchester on the First-day of the week, he preached the 
gospel in the parish house of worship, after sermon, and sub- 
sequently in a great meeting appointed for him. He disputed 
with the town lecturer, and another clergyman, in the French 
school, all of one day ; so that many were convinced of his 
doctrines, among whom was Stephen Crisp, a man of learning 
and ability, that afterwards became eminent as a writer and 
minister in the Society of Friends. 



142 LIFE OF GEORGE FOX. 

During more than a week, James Parnel continued at Col- 
chester, preaching and conversing on the subject of religion, 
but his pious zeal was rewarded with many blows, which he 
patiently endured. Once, on coming out of a place of wor- 
ship, he was struck with a staff by one of his opponents, who 
said to him, " There, take that for Christ's sake." He 
meekly answered, " Friend, I do receive it for Jesus Christ's 



Having heard that a fast was proclaimed to be kept at 
Coggshell, to pray against the errors of the people called 
Quakers, he went thither, and entered the parish house of 
worship, where the minister, who was an Independent, was 
preaching against the Quakers, as deceivers. James Parnel 
stood in silence till he had done, and then claimed the privi- 
lege of replying. His request not being granted, a discussion 
ensued, during which the clergyman ascended the pulpit, and 
began to pray ; but Parnel not taking off his hat, the magis- 
trates ordered him to put it off. He said in reply, " Order 
the priest to put off his cap ;" and then he withdrew from the 
house. Soon after, he was arrested, and committed to the 
common jail at Colchester. 

The time of the sessions at Chelmsford being come, he was 
fastened to a chain, with several felons and murderers, and 
thus led eighteen miles to the place of trial. Being brought 
before the court, he was indicted for contempt of magistracy 
and ministry, on the testimony of a clergyman and two 
magistrates. The jury not being willing to bring in a verdict 
against him, the judge amerced him c£40, and committed him 
to prison until the fine should be paid. 

He was confined in an old ruinous castle, said to have been 
built by the Romans, and his friends were denied access to 
him. The jailor and his wife vied with each other in abusing 
him. She caused him to be beaten, withheld the victuals his 
friends brought to him, and denied him the use of the bed 
they provided for him ; so that he. was compelled to lie upon 
the cold damp stones. Afterwards he was put into " the hole 



DEATH OF JAMES PARNEL. 143 

in the wall," a little cell arched over like a baker's oven. This 
cell was twelve feet from the ground, and the ladder by which 
he ascended to it, was six feet too short, so that he had to 
climb up by a rope. 

One day, when climbing to his cell with his yictuals in one 
hand, he caught at the rope, but missing it, he fell on the 
pavement below, and was so much bruised that he was taken 
up for dead. He was then put into another cell of the same 
kind, but smaller, and nearer to the ground. This place hav- 
ing no window, nor any other means of ventilation, when the 
door was closed he was almost suffocated. After ten or eleven 
months' imprisonment, his limbs were benumbed, and his body 
weakened ; when, being taken sick, two of his friends, Thomas 
Shortland and Ann Langly, were permitted to see him. 

When death approached, he said, "Here I die innocently." 
A little after, he was heard to say, "Now I must go!" and 
turning his head to Thomas, he said, " This death I must die. 
Thomas, I have seen great things : don't hold me, but let me 
go." Then he said again, " Will you hold me?" to which Ann 
replied, "No, dear heart, we will not hold thee." He had 
often said, " that one hour's sleep would cure him of all," and 
the last words he was heard to say were, "Now I go." Then 
he stretched himself out, and after sleeping about an hour, he 
quietly breathed his last.* 

Thus perished a valiant soldier of the cross, who, for his 
testimony against a corrupt church and persecuting ministry, 
was cut off in the flower of his youth, and that too, under 
the protectorate of Cromwell, the professed friend of religious 
liberty. 

* Sewel, 1. 140-3. See also " Fruits of a Fast," &c. by James Parnel. 
London ed. 1655. 



144 LIFE OF GEORGE FOX. 



CHAPTER X. 

Cromwell's pretensions examined — Milton on religious liberty — One 
thousand Friends in prison — Hostility of the clergy and magistrates 
and indifference of the Protector — George Fox revisits Drayton — 
Proceeds to Warwickshire — Is visited by W. Edmundson — Sketch 
of W. Edmundson's life — George Fox visits a sick woman among the 
Baptists — Returns to London — Meets with J. Nayler — Travels in 
several counties, escorted by a captain — Sends an address to Land's 
End — Arrested by Major Ceely, and sent to Lanceston jail — Meets 
General Desborough — Trial before Judge Glyn — Offence of the hat — 
Paper on swearing — Major Ceely's malice — Defence of George Fox — 
He is remanded to prison. 

1655-6. 

The eulogists of Oliver Cromwell have claimed for him the 
high distinction of being the chief instrument in promoting 
civil and religious liberty in England. He made, indeed, 
great professions of liberal principles, but in practice he was 
more despotic than the Stuarts ; arrogating to himself all the 
powers of government, dissolving the Parliaments at his 
pleasure, and depriving the people of their ancient privileges. 
The only palliation that could be offered for his usurpation, 
was the supposed necessity of employing his dauntless courage 
and vigorous intellect to control discordant factions, and save 
the state from anarchy. 

His secretary Milton, scarcely less renowned for his love 
of liberty than for his learning and genius, wrote a sonnet, in 
which he addressed the Protector as " our chief of men," and 
after alluding to his victorious career, and wonderful advance- 
ment, reminds him that 

"Much remains 
To conquer still ; peace hath her victories 
No less renowned than war : new foes arise 
Threatening to bind our souls with secular chains ; 
Help us to save free conscience from the paw 
Of hireling wolves, whose gospel is their maw." 



CROMWELL AND RELIGIOUS TOLERATION. 145 

The great poet also wrote a treatise " On the likeliest means 
to remove hirelings out of the church," in which he shows the 
dangers that attend the union of church and state, or the in- 
termeddling of the civil power with ecclesiastical affairs. One 
of the means proposed to remove hirelings out of the church, 
was to deprive them of the support derived from the tithe 
system ; but Cromwell evinced no disposition to relieve the 
people from this burden, imposed on them by an apostate 
church. His aim was to strengthen his own power by a skil- 
ful distribution of ecclesiastical preferments; hence he ap- 
pointed for his chaplains, an Independent, a Presbyterian, and 
a Baptist; and his "triers," for the examination of ministers, 
were selected from these three denominations, who shared 
among them the spoils taken from the Anglican clergy. 

He maintained that " The supreme magistrate should exer- 
cise his conscience in erecting what form of church govern- 
ment he is satisfied should be set up."* This doctrine takes 
from the people all ecclesiastical power, and places it in the 
hands of the chief magistrate; a policy which is alike de- 
structive to religious liberty, and detrimental to public morals. 
He professed a desire to extend a free toleration to all reli- 
gious sects, who were peaceable in their demeanour ; but if 
such was his real intention, he failed most signally in its 
accomplishment ; for, during the latter part of his administra- 
tion, while in the plenitude of his power, there were seldom 
fewer than one thousand Friends in prison on account of their 
religious testimonies. 

This severe persecution, from which other sects were mostly 
exempted, may be attributed to the hostility of the clergy, 
who, fearing the loss of their revenues, reprobated the doc- 
trines of Friends, as not only subversive of ecclesiastical 
power, but, as they pretended, inimical to civil government. 
In many places this hostility was imbibed by the magistrates 
and people, who manifested great enmity and contempt for 

* D'Aubigne's Cromwell, Chap. X. 
10 



146 LIFE OF GEORGE FOX. 

a society that dispensed with all ceremony in religious wor- 
ship, and addressed even rulers and judges without the usual 
tokens of reverence. - When no other pretext could be found, 
the oath of abjuration of the Pope was often tendered to them 
by the persecuting justices, and because they could not swear 
in any case, they were committed to prison. 

In the year 1655, George Fox wrote to the Protector, set- 
ting forth the increasing sufferings of Friends, who, for preach- 
ing in markets and fairs against pride, wantonness, cheating, 
and swearing, were cast into prison, while those who were guilty 
of such evil practices, were left at liberty. The conclusion 
of his letter is here subjoined : 

"Many have suffered great fines because they could not 
swear, but abide in Christ's doctrine, who saith, i Swear not 
at all;' and by that means are they made a prey upon, for 
abiding in the command of Christ. Many are cast into prison 
and made a prey upon, because they cannot take the oath of 
abjuration, though they denied all that is abjured in it ; and 
by that means many of the messengers and ministers of the 
Lord Jesus Christ are cast into prison because they will not 
swear, nor go out of Christ's command. Therefore, man ! 
consider ; to the measure of the life of God in thee I speak. 
Many also lie in jails, because they cannot pay the priests' 
tithes; many have their goods spoiled, and treble damages 
taken of them ; many are whipped and beaten in the houses 
of correction, who have broken no law. These things are 
done in thy name, in order to protect them in these actions. 
If men, fearing God, bore the sword, and covetousness was 
hated, and men of courage for God were set up, then they 
would be a terror to evil doers, and a praise to them that do 
well ; and not cause such to suffer. Here equity would be 
heard in our land, and righteousness would stand up and take 
place ; which giveth not place to the unrighteous, but judgeth 
it. To the measure of God's spirit in thee I speak, that thou 
mayest consider and come to rule for God : that thou may est 
answer that which is of God in every man's conscience ; for 



HE REVISITS DRAYTON. 147 

that is it which bringeth to honour all men in the Lord. 
Therefore consider for whom thou rulest, that thou mayest 
come to receive power from God to rule for him ; and all that 
is contrary to God may by his light be condemned. 

" From a lover of thy soul, who desires thy eternal good. 

George Fox." 

This remonstrance, and others of similar import, addressed 
to the Protector, appear to have had but little effect; for 
Oliver was more intent on securing his own aggrandizement, 
than on protecting a peaceable, inoffensive people, whose reli- 
gious principles forbade their promoting his ambitious designs. 
After a short stay in London, George Fox proceeded to 
Bedfordshire and Northamptonshire, holding meetings, in 
which "many were turned to the Lord." Coming into Lei- 
cestershire, he understood that Col. Hacker had threatened to 
imprison him again. Nowise daunted by this report, he went 
to the same meeting where he was before arrested, and the 
Colonel's wife and his marshal being present, both became 
proselytes to the doctrines he taught. He says in his Journal, 
" The glorious, powerful day of the Lord was exalted over 
all, and many were convinced that day. There were at that 
meeting two justices of the peace from Wales, named Peter 
Price and Walter Jenkins, who came both to be ministers of 
Christ." 

Soon after, he came to Drayton, his native place, where 
recently so many priests had been arrayed against him, but 
now none of them appeared to oppose him. He inquired of 
his relatives, "Where were all the priests ?" They answered, 
" The priest of Non-eaton is dead, and eight or nine of them 
are seeking to get his benefice. They will let you alone now, 
for they are like a company of crows, when a rotten sheep is 
dead ; they all gather together to pull at the carcase ; so do 
the priests for a fallen benefice." 

Being informed that at Evesham the magistrates had cast 
several Friends into prison, and that, hearing of his coming, 



148 LIFE OF GEORGE FOX. 

they had erected a high pair of stocks ; he nevertheless pro- 
ceeded to that place, where, in the evening, he had a large, 
precious meeting, and next morning he visited his friends in 
two prisons, among whom was Humphrey Smith, formerly a 
clergyman, but now a free minister of Christ." 

No sooner had George Fox left the prison, and turned to 
go out of town, than he saw the magistrates coming up the 
street to seize him, but he continued on his way and escaped 
with a thankful heart. 

At Badgley in Warwickshire, he met with Yv r illiam Edmund- 
son, who had come from his residence in Ireland purposely to 
see him. William was a native of Westmoreland, in the north 
of England. Early in life, he had been brought under the 
influence of religious impressions, but he entered the army, and 
served under Cromwell in Scotland, in the year 1650. The 
next year he was at the battle of Worcester, where the 
King's army was totally defeated. "After the fight," he says 
in his Journal, " I was troubled in mind for my vanity, for 
the Lord preserved my life still, but I fled from judgment and 
made merry over God's witness in my conscience, which testi- 
fied against me." He again marched with the army into 
Scotland, having charge of some men for recruiting other 
companies there. After delivering up his charge, he left the 
army, and returned to the north of England to visit his rela- 
tives. He then married, and with his wife went to Ireland, 
taking with him a supply of goods to commence shop-keeping. 

In 1653, his stock of goods being sold, he returned to the 
north of England, at the time that George Fox and James 
Nayler were holding meetings there. Having long wished to 
become acquainted with Friends, he and two of his relatives 
attended a meeting held by James Nayler, under whose 
ministry they were, he says, " all three convinced of the 
Lord's blessed truth," for God's witness in our hearts answered 
to the truth of what was spoken, and the Lord's former deal- 
ings with me came fresh into my remembrance. Then I knew 



WILLIAM EDMUNDSON. 149 

it was the Lord's hand that had been striving with me for a 
long time." 

When he returned into Ireland to resume his business, his 
mind underwent a great conflict of religious exercise. " My 
sleep" he says, " departed from me, and many times in the 
night under great trouble of mind, crying and weeping, I 
wished for day, and when day came, my sorrows remaining, I 
wished for night." His wife and brother, being also convinced, 
they three held meetings together, twice a week, at his house* 
In a little while, four more persons joined their meeting at 
Antrim, which afterwards continued to increase. He was 
called to speak a few words in gospel ministry, but in much 
fear, he says, " lest a wrong spirit should get entrance and 
deceive me, in the likeness of an angel of light, for I was sen- 
sible of my own weakness." Feeling an impression of duty 
to confer with George Fox, he went to England and met him 
at Badgley as already related. "When the meeting was 
ended," he says, "I went to George Fox, and he took notice of 
me ; we went into an orchard, and kneeling down, he prayed. 
The Lord's heavenly power and presence were there ; he 
was tender over me. I told him where I lived, of several 
being convinced in Ireland, of the openness among the people 
in the north of that nation to hear the truth declared, and 
the want of ministering Friends in the gospel there. He wrote 
the following epistle to Friends, which he sent with me ; viz : 

Friends : — In that which convinced you, wait ; that you may 
have that removed you are convinced of. And, all my dear 
friends, dwell in the life, love, power, and wisdom of God, in 
unity one with another, and with God; and the peace and 
wisdom of God fill all your hearts, that nothing may rule in 
you but the life which stands in the Lord God. 

George Fox." 

"I returned," says W. Edmundson, "to Ireland, and read 
the foregoing epistle to Friends, in the meeting; there the 
power of the Lord seized on us, whereby we were mightily 



150 LIFE OF GEORGE FOX. 

shaken and broken into tears and weeping." He became an 
able minister of the gospel, was eminently useful in the admin- 
istration of church discipline, and laboured successfully in the 
cause of truth, in Ireland, England and America. 

George Fox, having come to Baldock in Hertfordshire, in- 
quired, after his usual manner, for serious people, or profes- 
sors of religion. He was informed, " There were some 
Baptists, and a woman of that profession sick." He went to 
see her, and thus describes the interviews. " They told me, 
' She was not a woman for this world ; but if I had any thing 
to comfort her, concerning the world to come, I might speak 
to her.' I was moved of the Lord to speak to her ; and he 
raised her up again, to the astonishment of the town and 
country. Her husband's name was Baldock. This Baptist 
woman and her husband came to be convinced, and many 
hundreds of people have met at their house since. Great 
meetings and convincements were in those parts afterwards ; 
many received the word of life, and sat down under the 
teaching of Christ their Saviour." 

On returning to London, he found the meetings of Friends 
prosperous and increasing, but John Toldervey, one of the 
members, had fallen into error and brought reproach upon his 
profession, which was cause of grief to his friends, and of re- 
joicing to their adversaries, who issued a publication, intended 
to render them odious. The poor man, however, who gave 
occasion for this scandal, came to see his folly, endeavoured 
to repair the wrong he had done, and was restored to the 
society. James Nayler was at that time in London, in high 
esteem for his religious services, but George Fox was then 
' struck with a fear concerning him,' which was afterwards 
mournfully verified. 

Leaving London, accompanied by Edward Pyot of Bristol, 
he travelled through several counties of the western circuit, — 
Hampshire, Dorsetshire, Devonshire and Cornwall, — in all 
of which he held meetings and made proselytes. At Wey- 
mouth, he inquired after serious people, and, "About four- 
score of them assembled at a priest's house." "Most of 



REPROVES A TROOPER FOR LEVITY. 151 

them," he says, "received the word of life, and were turned 
to their teacher Christ Jesus ; who had enlightened them with 
his divine light, by which they might see their sins, and him 
who saveth from sin." A blessed meeting we had with them, 
and they received the truth in the love of it, with gladness of 
heart. A Friends' meeting was at once established there, and 
he took his departure. 

There was in that town, a captain of a troop of horse, who 
would fain have had him to stay longer, and went with him 
seven miles accompanied by his troop, which was certainly a 
singular escort for a ministering Friend. " This captain," he 
writes, "was the fattest, merriest, cheerfullest man, and the 
most given to laughter, that I ever met with : insomuch that I 
was several times moved to speak in the dreadful power of the 
Lord to him ; yet it was become so customary to him, that he 
would presently laugh at any thing he saw. But I still 
admonished him to sobriety, and the fear of the Lord, and 
sincerity. We lay at an inn that night ; and the next morning 
I was moved to speak to him again, when he parted from 
us. Next time I saw him, he told me, * When I spoke to him 
at parting, the power of the Lord so struck him, that before 
he got home he was serious enough, and had left his laughing. 
He afterwards was convinced, and became a serious good man, 
and died in the truth." 

Proceeding towards Land's-End, George Fox came to Mar- 
ket-Jew, where there was an attempt made to arrest him by the 
mayor and aldermen, who sent their constables to summon 
him before them. As the officers, however, had no warrant 
for his arrest, he declined to go with them, and reproved them 
for their incivility to strangers, who had given them no cause 
of offence. Before he left the town, he wrote a letter of 
exhortation to the inhabitants of the seven parishes at the 
Land's-End, which he sent by a man going to St. Ives. This 
man proved to be a servant of Peter Ceely, a major in the 
army, and a justice of the peace in that county. When 
George Fox and his companion came to St. Ives, Major Ceely, 



152 LIFE OF GEORGE FOX. 

who had received the letter, asked the former if he would own 
it. He said, yes. Then the major tendered to them the oath 
of abjuration, and George handed to him a copy of the answer 
to it, which he had given to the Protector. The major had 
with him " a silly young priest," who asked many frivolous 
questions, and wished to cut the hair of George Fox, which 
being longer than usual, was probably looked upon as an evi- 
dence of disaffection to Cromwell and the Puritan party then 
in power. 

After a tedious examination, George Fox, Edward Pyot, 
and William Salt, were placed under a guard of troopers, with 
a warrant to conduct them to the governor of Pendennis 
castle, and if he should not be at home, they were to be 
lodged in Lanceston jail. Notwithstanding the harsh and 
rude treatment received from the soldiers, the prisoners man- 
aged to preach to the people in the several towns through 
which they were conducted. " On First-day," says George 
Fox, in his Journal, " several of the towns-people gathered 
around us, and whilst I held the soldiers in discourse, Edward 
Pyot spoke to the people ; and afterward, Edward Pyot held 
the soldiers in discourse whilst I spoke to the people. In the 
meantime, the other Friend got out backwards, and went to 
the steeple-house, to speak to the priest and people. The 
people were exceedingly desperate, in a mighty rage against 
him, and abused him. The soldiers also missing him, were in 
a great rage, and threatened to kill us ; but I declared the 
day of the Lord and the word of eternal life to the people." 

On the road, they met Major General Desborough, the 
captain of whose troop being acquainted with George Fox, 
exclaimed, " Oh, Mr. Fox, what do you here?" He replied, 
" I am a prisoner." " Alack !" said the captain, " for what ?" 
"I was taken up as I was travelling." " Then," said he, "I 
will speak to my lord, and he will set you at liberty." He 
accordingly rode up to the general's carriage, and spoke to 
him. The prisoners also related how they were taken. The 
general spoke against the doctrine of " The Light of Christ,*' 



HIS TRIAL AT LANCESTON. 153 

whereupon George Fox exhorted him, but without making 
much impression. General Desborough then told the soldiers 
they might carry the prisoners to Lanceston, for he could not 
stay to talk, lest his horses should take cold. 

Being lodged in Lanceston jail, they were required by the 
jailor each to pay seven shillings a week for horse-feed, and 
seven shillings for their diet. Many friendly people came to 
see them, and some embraced their doctrines ; but the priests 
were exasperated, and said, " This people ' thou' and ' thee' 
all men without respect, and will not put off their hats, nor 
bow the knee to any man ; but we shall see, when the assize 
comes, whether they will dare to ' thou' and i thee' the judge 
and keep on their hats before him." 

It was nine weeks, from the time of their commitment to 
the assizes, held in the spring of 1656, when a great concourse 
attended to witness their trial. The people filled the streets, 
through which the prisoners were guarded by a troop of horse. 
Judge Glyn, a Welshman, then chief justice of England, was 
on the bench. When they were brought into court, George 
Fox said, "Peace be amongst you." 

Judge Glyn, (to the jailor.) "What be these you have 
brought here into court?" 

Jailor. "Prisoners, my lord." 

Judge, (to the prisoners,) " Why do you not put off your 
hats ?" 

They said nothing. 

"Put off your hats," said the judge again. 

Still, they said nothing. 

Judge. " The court commands you to put off your hats." 

George Fox. " Where did ever any magistrate, king, or 
judge, from Moses to Daniel, command any to put off their 
hats, when they came before them in their courts, either 
amongst the Jews, (the people of God,) or amongst the hea- 
then ? And if the law of England doth command any such 
thing, show me that law either written or printed." 



154 LIFE OF GEORGE FOX. 

Judge, (in an angry tone.) "I do not carry my law-books 
on my back." 

George Fox. "Tell me where it is printed in any statute 
book, that I may read it." 

Judge. " Take him away — prevaricator ! I'll firk him." 

The prisoners were then taken away and put among the 
thieves ; but presently the judge called to the jailor to bring 
them up again. 

Judge, (to George Fox.) Come! where had they any hats, 
from Moses to Daniel ! Come answer me, I have you fast 
now." 

George Fox. " Thou mayst read in the third of Daniel 
that the three children were cast into the fiery furnace by 
Nebuchadnezzar's command, with their coats, their hose, and 
hats on." 

Judge. " Take them away, jailor." 

Accordingly they were removed from court and again con- 
ducted to prison under a guard of troops. They had with 
them several " scores of books," relating to Friends' principles, 
intended for distribution among inquirers, but these were 
violently taken from them, by order of the judge and justices. 
In the afternoon, they were again brought into court, when 
George Fox observing the jurymen and others taking oaths, 
was grieved to see such a manifest violation of Christ's com- 
mand ; and therefore handed forth a paper, which he had 
with him, concerning swearing.* This paper passing from 
the jury to the justices, they handed it to the judge, who di- 
rected the clerk to ask George Fox, "Whether that seditious 
paper was his?" 

George Fox. " If you will read it up in open court that 
I may hear it; if it is mine, I will own it, and stand by it." 

Clerk. "Take it yourself and examine it." 

George Fox. " I desire that it may be read, that all the 

* See Dissertation on Testimonies, at the end of this volume. 



FALSE ACCUSATIONS. 155 

country may hear it, and judge whether there is any sedition 
in it or not, for if there is I am willing to suffer for it." 

At last the clerk read it with an audible voice, that all the 
people might hear it. When he had ended, George Fox said, 
" I own it and so may you too, unless you deny the scriptures : 
for is not this scripture language — the words and command 
of Christ and the apostle, which all true christians ought to 
obey?" They then laid aside the paper, and the judge re- 
turned to the subject of their hats ; bidding the jailor take 
them off, which he did, and handed them to the prisoners, who 
put them on again. George Fox said to the judge and justices, 
"Why have we been detained in prison these nine weeks, 
seeing that nothing is objected to us, but about our hats ? As 
for putting off our hats, that is an honour which God will lay 
in the dust, though you make so much ado about it. The 
honour which is of men and which men seek one of another, 
is a mark of unbelievers; for 'how can ye believe,' saith 
Christ, ' who receive honour one of another, and seek not the 
honour that cometh from God only ?' Christ saith, ' I receive 
not honour from men,' and all true christians should be of his 
mind." 

The judge then made a pompous speech, stating that he 
represented the Protector's person, who made him Lord Chief 
Justice of England, and sent him on that circuit. George Fox 
replied, " We desire, then, that thou wouldst do us justice for 
our false imprisonment, which we have suffered nine weeks 
wrongfully." But, instead of this, an indictment was brought 
in against them, so full of false charges, that it might be 
supposed to relate to some of the thieves. George Fox told 
them "It was all false;" and he asked for justice for their 
false imprisonment, being taken up by Major Ceely, without 
cause, while on their journey. 

Major Ceely. " May it please you, my lord, this man 
('pointing to Cfeorge Fox) went aside with me, and told me 
how serviceable I might be for his design ; that he could raise 
forty thousand men at an hour's warning, involve the nation 



156 LIFE OF GEORGE FOX. 

in blood, and so bring in King Charles. I would have aided 
him out of the country, but he would not go. If it please 
you, my lord, I have a witness to swear it." He then called 
upon his witness, but the judge not being forward to examine 
him, the following dialogue ensued : 

George Fox. " I desire that my mittimus may be read in 
the face of the court and country, in which my crime is signi- 
fied, for which I was sent to prison." 

Judge Glyx. " It shall not be read." 

George Fox. " It ought to be read, seeing that it con- 
cerns my liberty and my life." 

Judge. " It shall not be read." 

George Fox. " It ought to be read ; for if I have done 
anything worthy of death or of bonds, let all the country 
know it." Then turning to a fellow-prisoner, he added, u Thou 
hast a copy, read it up." 

Judge. " It shall not be read. Jailor, take him away. 
I'll see whether he or I shall be master." 

So he was taken away, but being soon called in again, he 
renewed his demand for the mittimus to be read ; which at 
length was done by a Friend, one of his fellow-prisoners, 
and the whole court listened in silence, for the people were 
eager to hear it. 

The mittimus, signed by Peter Ceely, stated that the 
prisoners " Had spread several papers tending to the disturb- 
ance of the public peace, and could not render any lawful 
cause for coming into those parts, being persons altogether 
unknown, having no pass for travelling up and down the 
country, and refusing to give security for their good beha- 
viour, according to the law in that behalf provided, and 
refused to take the oath of abjuration," &c. 

When the reading was ended, George Fox made his 
defence as follows : 

" Thou that sayest thou art Chief Justice of England, and 
you justices, know that, if I had put in sureties, I might have 
gone whither I pleased, and have carried on the design (if I 



HIS DEFENCE. 157 

had had one) which Major Ceely hath charged me with. And 
if I had spoken those words to him, which he hath here de- 
clared, judge ye whether bail or mainprize could have been 
taken in that case." Then turning his speech to Major 
Ceely, he said, " When or where did I take thee aside ? Was 
not thy house full of rude people, and thou as rude as any 
of them, at our examinations ; so that I asked for a constable, 
or some other officer, to keep the people civil ? But if thou 
art my accuser, why sittest thou on the bench ? It is not the 
place of accusers to sit with the judge. Thou oughtest to 
come down, and stand by me, and look me in the face. Be- 
sides, I would ask the judge and justices, 'Whether or no 
Major Ceely is not guilty of this treason, which he charges 
against me, in concealing it so long as he hath done ? Does 
he understand his place, either as a soldier, or a justice of the 
peace ? For he tells you here, * That I went aside with him, 
and told him what a design I had in hand, and how service- 
able he might be for my design : that I could raise forty 
thousand men in an hour's time, bring in King Charles, and 
involve the nation in blood.' He saith, moreover, 'He would 
have aided me out of the country, but I would not go ; and 
therefore he committed me to prison, for want of sureties for 
good behaviour,' as the mittimus declares. Now, do you not 
see plainly, that Major Ceely is guilty of this plot and treason 
he talks of, and hath made himself a party to it, by desiring 
me to go out of the country, demanding bail of me, and not 
charging me with this pretended treason till now, nor dis- 
covering it. But I deny and abhor his words, and am inno- 
cent of his devilish design." 

The judge, seeing that Major Ceely had ensnared himself, 
and that his accusation was false, took no further notice of it. 

Major Ceely, (to the judge,) — "If it please you, my 
lord, to hear me: this man struck me and gave me such a 
blow, as I never had in my life." 

George Fox. "Major Ceely, art thou a justice of the 
peace, and a major of a troop of horse, and tellest the judge 



158 LIFE OF GEORGE FOX. 

in the face of the court and country, that I, a prisoner, struck 
thee, and gave thee such a blow as thou never hadst the like 
in thy life? What! art thou not ashamed? Prithee, Major 
Ceely, where did I strike thee ? and who is thy witness for 
that?" 

Major Ceely. " It was in the castle green, and Captain 
Bradden was standing by when you struck me." 

George Fox. "I desire the judge to let him produce 
his witness ; and I call upon Major Ceely to come down from 
the bench. It is not fit that the accuser should sit as judge, 
over the accused." 

Major Ceely. " Captain Bradden is my witness." 

George Fox. " Speak, Captain Bradden, didst thou see 
me give him such a blow?" 

The captain was silent, but bowed his head. 

George Fox. "Nay, speak up and let the court and 
country hear, let not bowing of the head serve thy turn. If 
I have done so, let the law be inflicted on me. I fear not 
sufferings or death itself, for I am an innocent man concerning 
all his charge." 

But the captain still remained silent. The judge, finding 
the accusations were groundless, but being determined to 
wreak his vengeance on the prisoners, fined them twenty 
marks apiece for not putting off their hats, and remanded 
them to jail, until the fine should be paid. 

At night Captain Bradden, accompanied by seven or eight 
justices, came to see them. The visitors were very civil, and 
said they believed neither the judge, nor any in the court, 
gave credit to the charges of Major Ceely. The following 
discourse ensued. 

Captaix Braddex, (to George Fox.) " Major Ceely had 
an intent to take away your life, if he could have got another 
witness." 

George Fox. " Why didst not thou witness for me, or 
against me, seeing Major Ceely produced thee for a witness, 
that thou sawest me strike him?" 



MISERIES OF THE PUBLIC PRISONS. 159 

Captain Bradden. "Why, when Major Ceely and I 
came by you, as you were walking in the castle green, he put 
off his hat to you, and said, 'How do you do, Mr. Fox?' 
Then you said to him, ' Major Ceely, take heed of hypocrisy 
and of a rotten heart, for when came I to be thy master, and 
thou, my servant? Do servants use to cast their masters 
into prison?' This was the great blow he meant that you 
gave him." 

The report of their trial having spread abroad, many, who 
admired their fearless deportment and blameless characters, 
were induced to visit them in prison, which afforded an oppor- 
tunity to promulgate their doctrines more extensively. 






CHAPTER XL 

State Prisons — George Fox in Doomsdale — He is released — Goes to 
Exeter, and meets with J. Nayler — Delusion of Nayler — His trial 
and punishment — His restoration and death — His dying expres- 
sions — George Fox attends meetings at Bristol in an orchard — Re- 
turns to London — Has two interviews with Cromwell — Travels in 
most parts of the nation — Great numbers of Friends in prison — 
George Fox's letters to Friends — General meetings of Friends. 

1656. 
So great has been the improvement in the construction and 
discipline of prisons, since the middle of the 17th century, 
that we can with difficulty realize the sufferings then endured 
by those faithful servants of Christ, who, immured in the 
noisome jails of England, were often the victims of intoler- 
ance. The persecution of the Friends, however, has been 
made instrumental, by an overruling Providence, to prepare 
the way for a more humane treatment of prisoners. Being 
thus made acquainted with the horrors of those pestilential 
abodes, their sympathies were excited for the criminals con- 
fined in them ; and they were led by a sense of religious duty 



160 LIFE OF GEORGE FOX. 

to become pioneers in the work of prison reform, which has 
since extended its influence throughout the civilized world.* 

George Fox and his companions, on being remanded to 
Lanceston jail, with no prospect of a speedy release, sent 
their horses into the country, and determined no longer to 
pay the jailor for their board. Upon this, he became very 
abusive, and thrust them into a dungeon called Doomsdale, 
where criminals were usually kept after sentence, to await 
their execution. This was a horribly filthy place ; so noisome 
that few who went into it ever came out in health. Here, 
being without beds, or even straw to lie on — standing in mire 
and filth to the top of their shoes, and prevented by the jailor 
from cleansing their cell, — we may readily conceive that their 
patience was sorely tried. 

The head jailor was a thief, and had been burnt in the 
hand. His wife, too, as also the under jailor and his wife, 
had been branded in the same manner. The jail belonged to 
Colonel Bennet, a Baptist preacher, who had purchased it 
with the lands belonging to the castle, and had placed this 
head jailor there. Some of the prisoners were talking of the 
spirits that haunted Doomsdale, and of the numbers who had 
died in it. George Fox told them, " If all the spirits and 
devils in hell were there, he was over them in the power of 
God, and feared no such things ; for Christ, our priest, would 
sanctify the walls of the house to us; he who bruised the 
head of the devil." 

When the general quarter sessions was come, they drew up 
an account of their suffering condition, and sent it to the 
court. The justices gave order " that Doomsdale door should 
be opened, and that they should have liberty to cleanse it, 
and buy their meat in the town." The imprisoned Friends 
also sent an account of their cruel treatment to the Protector, 
who ordered Captain Fox, the governor of Pendennis castle, 
to inquire into it, and they were soon after removed from 
Doomsdale to another chamber. Hugh Peters, one of Crom- 

* See Dissertation on Testimonies. 



PERSECUTION AGAINST FRIENDS. 161 

well's chaplains, told him, " They could not do George Fox a 
greater service for the spreading of his principles in Cornwall, 
than to imprison him there." This proved to be the case, for 
many came to visit him and his companions ; and at length, 
they had liberty to walk in the castle green, where large com- 
panies gathered on First-days, to whom they preached the 
gospel with freedom and success. 

In Cornwall, Devonshire, Dorsetshire, and Somersetshire, 
so many persons embraced the principles of Friends, that the 
priests and their adherents became exasperated, and instigated 
the magistrates to greater severity. They set watchers in the 
streets and highways, under pretence of taking up suspicious 
persons, but in reality to arrest the Friends who came to visit 
their imprisoned brethren. Some they robbed and detained 
from their homes, others they whipped or cast into prison ; 
even respectable women were searched and treated with indig- 
nity. George Fox thus relates the method he took to admin- 
ister a' rebuke to one of his persecutors: "A young man 
coming to see us, I drew up all the gross, inhuman, and un- 
christian actions of the mayor, gave it him, and bade him seal 
it up, and go out again the back way ; and then come into 
the town through the gates. He did so, and the watch took 
him up, and carried him before the mayor, who presently 
searched his pockets and found the letter ; wherein he saw all 
his actions characterized; which shamed him so, that from 
that time he meddled little with the Lord's servants." He also 
addressed a letter of " exhortation and warning to the magis- 
trates," showing that, although they pretended to advance J 
liberty of conscience, they were in reality the worst of perse- 
cutors. 

During the spring or summer of 1656, he makes the fol- "^ 
lowing record in his Journal: "While I wars in prison here, 
the Baptists and Fifth-monarchy men prophesied, ' That this 
year, Christ should come, and reign on earth a thousand 
years.' And they looked upon this reign to be outward : ^y 
when he was come inwardly in the hearts of his people, to 
11 



162 LIFE OF GEORGE FOX. 

reign and rule ; where these professors would not receive him. 
So they failed in their prophecy and expectation, and had not 
the possession of him. But Christ is come, and doth dwell and 
reign in the hearts of his people. Thousands at the door of 
whose hearts he hath been knocking, have opened to him ; 
and he is come in, and doth sup with them, and they with 
him ; the heavenly supper with the heavenly and spiritual 
man. So many of these Baptists and monarchy people turned 
the greatest enemies to the followers of Christ ; but he reigns in 
the hearts of his saints over all their envy." 

About this time, he addressed a letter to Friends in the 
gospel ministry, exhorting them to faithfulness in their high 
calling. " The ministers of the spirit," he says, " must min- 
ister to the spirit that is in prison, which hath been in capti- 
vity in every one ; that with the spirit of Christ, people may 
be led out of captivity up to God, the Father of spirits, to 
serve him, and have unity with him, with the scriptures, and 
one with another. This is the word of the Lord to you all, a 
charge to you all in the presence of the living God : Be pat- 
terns, be examples in all countries, places, islands, nations, 
wherever you come, that your life and conduct may preach 
among all sorts of people, and to them." 

While he was in prison, a Friend went to Cromwell and 
offered himself, body for body, to lie in Doomsdale in his 
stead. The Protector did not accept the offer, for he said, 
"It was contrary to law;" but it made a deep impression on 
him, and turning to the members of his council, he inquired, 
" Which of you would do so much for me, if I were in the 
same condition?" Sometime afterward, he sent down Major 
General Desborough to set George Fox and his companions 
at liberty, on certain conditions. When he came, he offered 
to release them, "If they would promise to go home and 
preach no more." This they declined. He then urged that 
they should promise, " To go home if the Lord permitted." 
But they were unwilling to come under any engagement that 
would, in the least degree, compromit their religious liberty. 



HE IS LIBERATED FROM PRISOX. 163 

They wrote him two letters assigning their reasons, and he 
left the matter in charge of Colonel Bennet who had command 
of the jail. He offered them then their liberty, if they would 
pay the jailor's fees; but they answered, "We can give the 
jailor no fees, for we are innocent sufferers. How can you 
expect fees of us, who have suffered so long wrongfully?" 

At length, they were released, unconditionally, on the 13th 
of the seventh month, (September, 0. S.) 1656, after they 
had been eight months in prison. The jailor, who had treated 
them so cruelly, was, the next year, turned out of his place, 
and for some act of wickedness was cast into jail himself, 
where he asked alms of the Friends. Bejng unruly in prison, 
he was, by his successor, put into Doomsdale, locked in irons, 
and told " To remember how he had abused those good men, 
whom he had wickedly, without cause, cast into that noisome 
prison." 

On being released from Lanceston jail, George Fox and his 
companions resumed their travels, and their labours in the 
gospel ministry. They first went to Humphrey Lower's, who 
had visited them in prison, and had embraced their principles. 
He received them with joy, and they had a precious meeting 
in his house, where " many were convinced and turned by the 
spirit of the Lord," to his own inward teaching. After hold- 
ing several good meetings (one of which, being unusually 
large, was held in an orchard), they returned to Lanceston, to 
visit the Friends' meeting which had been gathered in that 
place during their imprisonment. 

Leaving this little company well "established on Christ, 
their rock and foundation," they proceeded on their way, and 
came to Exeter, where many Friends were in prison, one of 
whom was James Nayler. He had been an eminent instru- 
ment in the Lord's hand, to preach the word of life, and 
gather many to his spiritual worship ; but, through unwatch- 
fulness, and listening to the siren voice of flattery, he had 
become exalted in imagination, and was now under the influ- 
ence of a mournful delusion. His condition being imme- 



164 LIFE OF GEORGE FOX. 

diately perceived by George Fox, when lie visited the prisoners 
at Exeter, was cause of much solicitude, and he twice 
admonished him of his danger. James Nayler slighted his 
counsel, but would have come and kissed him, which he 
refused, saying, " Since thou hast turned against the power 
of God, I cannot receive thy show of kindness." 

During Nayler's imprisonment at Exeter, three silly and 
deluded women, who had become his worshippers, knelt down 
before him and kissed his feet. After his liberation from 
prison, he rode through the suburbs of Bristol, accompanied 
by the same women, and by a man equally infatuated. The 
latter went before him bare-headed, one of the women led his 
horse, and the others spread their scarfs and handkerchiefs 
before him, while they cried, " Holy, holy, holy is the Lord 
God of Hosts, hosannah in the highest !"* When they 
arrived in the city, they were examined by the magistrates, 
and committed to prison. The following letter was found in 
possession of James Nayler when he was examined : viz. 

George Fox to James Nayler. 

"James, thou must bear thy own burden, and thy com- 
pany's with thee ; whose iniquity doth increase, and by thee 
is not cried against. Thou hast satisfied the world, yea, their 
desires which they looked for. Thou and thy disciples, and 
the world, are joined against the truth, it is manifest through 
your wilfulness and stubbornness ; and this is the word of the 
Lord God to thee. Many did not expect that thou wouldst 
have been an encourager of such as do cry against the power 
and life of truth, but wouldst have been a nourisher of truth, 
and not have trained up a company against it. And what is 
that which doth fulfil the world's prophecy, and their desires ? 
Therefore consider, and search thyself, if this be innocency. 
The light of God in you all I own, but this I judge. 

George Fox."f 

* Sewel's Hist. 

t Barclay's Letters of Early Friends, No. XVIII. 



CEUEL TREATMENT OF JAMES NAYLER. 165 

James Nayler, being accused of blasphemy, was carried to 
London to be examined by the Parliament, and thus he 
became an object of general notoriety and animadversion. 
After a tedious examination before a committee of Parliament, 
although there was no proof of the crime alleged, he was 
sentenced to stand two hours in the pillory at Westminster, 
to be whipped through the streets of London, from "Westmin- 
ster to the old Exchange, to be there set in the pillory two 
hours more, to have his tongue bored through with a hot iron, 
and his forehead branded with the letter B. Then to be 
taken to Bristol, carried through the streets on horseback, 
with his face backward, whipped again, and then committed 
to Bridewell prison, London, placed at hard labour, and 
secluded from all society, until released by Parliament. 

That the Parliament of Great Britain should have spent 
twelve days in examining such a case of mental delusion, 
indicates a state of morbid feeling on the part of the mem- 
bers ; but that it should have passed a sentence so cruel and 
vindictive, shows that, with all their professions of sanctity, 
they were strangers to the benign spirit of the gospel. It has 
been justly remarked by the editor of JSTeal's History of the 
Puritans, " That Nayler should have been assigned over to a 
physician for the cure of his madness, and not to the execu- 
tioner of public justice, to be punished." The Society of 
Friends had, from the first of Nayler's aberrations, endea- 
voured to reclaim him, and being unsuccessful in this, thej 
publicly declared their disunity with him. There were, how- 
ever, a few Friends who adhered to him, and probably all 
sympathized with him in his sufferings. A large number of 
respectable citizens of London, of different religious persua- 
sions, thinking the severity of his sentence entirely dispropor- 
tioned to the grade of his offence, petitioned Parliament on 
his behalf, but without success. 

Early in the winter of 1656, a part of the sentence was 
executed. After standing on the pillory two hours, he was 
stripped, and whipped at the cart's tail through the streets of 



166 LIFE OF GEORGE FOX. 

London, until he received 310 stripes, lacerating his back 
from his shoulders to his waist, which he bore with surprising 
patience. The remainder of the sentence being deferred on 
account of his illness, a second petition, numerously signed, 
praying that it might be remitted, was presented at the bar 
of the House by about a hundred persons. This application 
proving ineffectual, they appealed to Cromwell himself, to 
arrest the further execution of the sentence, which he seemed 
inclined to do ; but it was thought the preachers who sur- 
rounded him used their influence to prevent it.* 

After waiting nine days for him to regain his strength, the 
remainder of the sentence was executed, and so great was the 
sympathy felt for him, that during the boring of his tongue 
and the branding of his forehead, the thousands of spectators, 
with one consent, uncovered their heads, and looked on in 
silent commiseration. He endured his sufferings with great 
patience, but his mind continued for some time partially 
clouded. He was detained two years in Bridewell, during 
which time he was brought to a sense of his errors, and became 
truly penitent. After his release, he went to Bristol, where, 
in a public meeting, he made confession of his offence, and 
spoke so feelingly as to bring the whole audience to tears. 
He also wrote and published several papers of condemnation 
for his past errors, and of thanksgiving to God for his re- 
covery. 

The Society of Friends, believing that his repentance was 
sincere, and that he was indeed restored to favour and com- 
munion with God, could do no less than receive him again as 
a member of their body. 

He lived only about two years after his restoration, during 
which he walked in great humility and circumspection, and 
ended his course in peace, in the autumn of 1660, in the 44th 
year of his age. About two hours before his death, he spoke 
to several Friends who were attending him, in the following 
beautiful and pathetic language : 

* Sewer's Hist., I. 182. 



JAMES NAYLER's DISCOURSE BEFORE DEATH. 167 

" There is a spirit which I feel, that delights to do no evil, 
nor to revenge any wrong, but delights to endure all things, 
in hope to enjoy its own in the end : Its hope is to outlive all 
wrath and contention, and to weary out all exaltation and 
cruelty, or whatever is of a nature contrary to itself. It sees 
to the end of all temptations : as it bears no evil in itself, so 
it conceives none in thoughts to any other : If it be betrayed 
it bears it ; for its ground and spring are the mercies and for- 
giveness of God. Its crown is meekness, its life is everlast- 
ing love unfeigned, and it takes its kingdom with entreaty, 
and not with contention, and keeps it by lowliness of mind. 
In God alone it can rejoice, though none else regard it or own 
its life. It is conceived in sorrow, and brought forth without 
any to pity it ; nor doth it murmer at grief and oppression. 
It never rejoiceth but through sufferings ; for with the world's 
joy it is murdered. I found it alone being forsaken ; I have 
fellowship therein, with them who lived in dens, and desolate 
places in the earth, who through death obtained this resurrec- 
tion and eternal holy life/'* 

From various historical accounts and anecdotes that have come 
down to us, it appears that he was endowed with most extra- 
ordinary powers, as a minister of the gospel, and with a deep 
insight into the mysteries of the heavenly kingdom. His 
temptations and his fall should be a warning to all who are 
similarly circumstanced, not to give ear to the delusive voice 
of adulation, nor to relax or grow weary, in the solemn duty 
of " watching unto prayer." His repentance and restoration 
to peace of mind and unity with his friends, are no less in- 
structive to us, as incentives to labour for the return of the 
lost sheep, who have wandered from the fold, for there is more 
joy in heaven over one sinner that repenteth, than over ninety 
and nine just persons which need no repentance." 

George Fox, after leaving Exeter, visited the meetings of 
Friends until he came to Bristol. On Eirst-day morning, he 
attended their meeting, which was large and quiet. In the 

J. Nayler's Works, 668, and Sewel's Hist. 202-3. 



168 LIFE OF GEORGE FOX. 

afternoon, he held a meeting near the city, in an orchard 
which was often used for that purpose. On this occasion, 
some thousands were in attendance. On his way to the 
orchard, he was told that Paul Gwin, a noisy disputant, who 
often disturbed their meetings, would be there with his rude 
company. He replied, " Never heed ; it is nothing to me who 
goes to it." On reaching the meeting, he mounted upon a 
stone from which Friends usually addressed the audience, and, 
putting off his hat, he stood for some time in silence. Gwin 
attempted to make a disturbance, and after objecting to the 
long hair of George Fox, he exclaimed, "Ye wise men of 
Bristol, I strange that you will stand here, and hear a man 
speak and affirm that which he cannot make good." George 
Fox said to the people, " Did you ever see me, or hear me 
speak before ? Take notice, what kind of a man is this, who 
so impudently asserts that I spoke and affirmed that which I 
could not make good ; and yet neither he nor you ever heard 
or saw me before. Therefore, that is a lying, envious, mali- 
cious spirit which speaks in him ; it is of the devil, and not 
of God." He then commanded Gwin to be still, which he 
obeyed, and an opportunity was afforded to preach the gospel 
with authority and remarkable success. " For many hours he 
declared the word of life, opening to them the types, figures, 
and shadows of Christ, in the time of the law, and showing 
that Christ was come, and had ended the types, shadows, 
tithes, and oaths, and put down swearing, and had set yea 
and nay instead of it, and a free ministry ; for he was now 
come to teach his people himself, and his heavenly day was 
springing from on high." He adds, " The meeting broke up 
quietly, and the Lord's power and glory shined over all ; a 
blessed day it was, and the Lord had the praise." 

In this instance, and many others, it is remarkable how 
the authority with which he was clothed by his divine master, 
enabled him to subdue the turbulent spirits of those who 
disturbed the meetings of Friends. No sooner did he begin 
to speak, than the tumultuous waves of passion subsided, and 



INTERVIEW WITH CROMWELL. 169 

thousands stood as silent listeners to his persuasive and 
powerful ministry. 

Leaving Bristol, he passed on his way, holding large meet- 
ings, until he came to London. On entering the city, he saw T 
a concourse of people near Hyde Park, and approaching it, 
he espied the Protector coming in his coach. He rode up to 
the coach-side, which the guards would have prevented, but 
Cromwell, seeing him, encouraged his approach. He then, 
being impelled by a sense of duty, spoke to the Protector 
concerning his condition, and laid before him the sufferings 
of Friends, showing him " how contrary this persecution was 
to Christ and his apostles, and to Christianity." Cromwell, 
at parting, desired him to come to his house, and, on reaching 
the palace, said to one of his wife's maids, whose name was 
Mary Saunders, "That he could tell her good news." She 
asked what it was. He answered, " George Fox is come to 
town." She being a Friend, replied, "That is good news, 
indeed." 

Accompanied by Edward Pyot, George Fox soon after went 
to Whitehall, where they had an interview with the Protector, 
who had with him Doctor Owen, Vice- Chancellor of Oxford. 
"We were moved," he writes in his Journal, "to speak to 
Oliver Cromwell concerning the sufferings of Friends, and 
laid them before him : and directed him to the light of Christ, 
who had enlightened every man that cometh into the world. 
He said it was a natural light ; but we showed him the con- 
trary ; and manifested that it was divine and spiritual, pro- 
ceeding from Christ, the spiritual and heavenly man; and 
that which was called the life in Christ the Word, was called 
the light in us. The power of the Lord God rose in me, and 
I was moved in it to bid him lay down his crown at the feet 
of Jesus. Several times I spoke to him to the same effect. I 
was standing by the table, and he came and sat upon the 
table's side by me, saying, ' Pie would be as high as I was ;' 
and so continued speaking against the light of Christ Jesus ; 
and went his way in a light manner. But the Lord's power 



170 LIFE OF GEORGE FOX. 

came over him, so that when he came to his wife, and other 
company, he said, ' I never parted so from them before ;' for 
he was judged in himself." 

On leaving the Protector, they found themselves in company 
with many officers, and other persons of distinction. One of 
these began to speak against the doctrine of " The Light of 
Christ," whereupon George Fox felt bound, "To slight him 
for speaking so lightly of the things of God." A bystander 
remarked to him, that he was speaking to the Major- General 
of Northamptonshire. "What !" said George, "our old per- 
secutor, that has persecuted and sent so many of our Friends 
to prison, and is a shame to Christianity and religion ? I am 
glad I have met with thee !" He then went on to reprove 
him sharply, for his unchristian conduct. The General, being 
conscious that the reproof was just, withdrew without resent- 
ing it. This undaunted boldness, was a remarkable trait in 
the character of Fox, who did not fear the face of man, when 
he believed himself called to rebuke " spiritual wickedness in 
high places." 

After attending the meetings of Friends, in and around 
London, he resumed his travels in the country, and during the 
year 1656, visited most parts of the nation. His doctrines 
were now widely spread, and being misrepresented by the 
clergy and their adherents, he found it his duty to answer 
their objections, both in his public ministry, and by means of 
the press. " For they applied to the Friends, what Christ 
has said of false prophets and anti-christs coming in the last 
days." . . "Therefore," he says, "I was moved to open 
this through the nation, and to show, that they who said we 
were the false prophets, anti-christs and deceivers that should 
come in the last days, were indeed themselves they. For 
when Christ told his disciples, that false prophets and anti- 
christs should come in the last times, and if possible s^-uld 
deceive the very elect, he said, ' By their fruits ye shall know 
them ;' for they should be inwardly ravening wolves, having 
the sheep's clothing." .... " These have gotten the dragon's 



EPISTLE TO FRIENDS. 171 

power ; the murdering, destroying, persecuting power ; And 
these are they that the world wonders after ! These have 
drunk the blood of the martyrs, prophets and saints, and 
persecuted the true church into the wilderness ! These have 
set up the false, compelling worships, and have drunk the 
blood of the saints, that will not drink of their cup !" 

In his Journal he says, " In this year, (1656,) the truth w r as 
finely planted over the nation, and many thousands were 
turned to the Lord ; insomuch that there were seldom fewer 
than one thousand in prison in this nation, for truth's testi- 
mony, some for tithes, some for going to steeple-houses, some 
for contempts as they were called, some for not swearings and 
others for not putting off their hats," &c. In order to en- 
courage his friends to keep up their meetings, he wrote to 
them as follows : 

* Dear Friends : — Keep all your meetings in the power 
of the Lord, which is over all that which is in the fall, and 
must have an end. * ' ' * ; ** : * For the gospel being the 
power of God, is pure and everlasting. Know it to be your 
portion ; in which is stability, life, and immortality, shining 
over that which darkens the mortal. So be faithful every one 
to God in your measures of his power and life, that ye may 
answer God's love and mercy to you, as obedient children of 
the Most High ; dwelling in love, unity, peace, and innocency 
of heart towards one another, that God may be glorified in 
you, and you kept faithful witnesses for him, and valiant for 
the truth in the earth. God Almighty preserve you all to his 
glory, that you may feel his blessing among you, and that you 
may be possessors thereof. 

George Fox." 

In the meetings of Friends, at this time, many who were 
young in religious experience sometimes felt constrained to 
utter a few words in thanksgiving and praises to God ; and 
George Fox, feeling sympathy with them, as well as desirous 
that no disturbance might thence arise in their solemn assem- 
blies, addressed to the society a letter of advice, which is 



172 LIFE OF GEORGE FOX. 

characteristic of his wisdom and paternal care.* He says : 
"All my dear friends in the noble seed of God, who have 
known his power, life, and presence among you, let it be your 
joy to hear or see the springs of life break forth in any ; 
through which ye have all unity in the same feeling, life, and 
power. And above all things, take heed of judging any 
openly in your meetings, except they be openly profane or 
rebellious." * * * * " And, friends, though ye may 
have been convinced, and have tasted of the power, and felt 
the light, yet afterwards ye may feel a winter storm, tempest, 
and hail, frost and cold, and temptation in the wilderness. 
Be patient and still in the power and in the light that doth 
convince you, to keep your minds to God ; in that be quiet, 
that ye may come to the summer ; that your flight be not in 
the winter. For if ye sit still in the patience which over- 
comes in the power of God, there will be no flying. The 
husbandman, after he hath sown his seed, is patient. And ye, 
by the power being kept in the patience, will come by the light 
to see through and feel over winter storms and tempests, and 
all the coldness, barrenness, and emptiness; and the same 
light and power will go over the tempter's head ; which power 
and light was before he was. So, in the light standing still, 
ye will see your salvation, ye will see the Lord's strength, 
ye will see the small rain, ye will feel the fresh springs, your 
minds being kept low in the power and light : for that which 
is out of the power lifts up. But in the power and light ye 
will feel God, revealing his secrets, inspiring your minds, and 
his gifts coming in unto you ; through which your hearts will 
be filled with God's love, and praises to him that lives for ever- 
more ; for in his light and power his blessing is received. So 
in that, the eternal power of the Lord Jesus Christ preserve 
and keep you ! Live every one in the power of God, that ye 
may all come to be heirs of that, and know that to be your 
portion ; even the kingdom that hath no end, and the endless 

*See Dissertation on Discipline — Meetings for worship. 



GENERAL MEETINGS. 173 

life which the seed is heir of. Feel that set over all, which 
hath the promise and blessing of God forever. 

George Fox." 

In this year were held three general meetings of Friends, 
for worship and conference, being the earliest meetings of this 
kind, of which we have any record. One was at Ringwood, 
in Hampshire, which George Fox says was largely attended, 
and favoured with the evidence of the Lord's power. Another 
was at Balby, in Yorkshire, from which a number of advices 
were issued, addressed "To the brethren in the north." 
This document refers to most of the points which now form 
the chief subjects of Friends' discipline.* A third of the same 
kind was held at Exeter, in Devonshire, which is mentioned 
by George Fox, as a blessed, heavenly meeting. 

During this year he addressed many epistles to Friends, in 
which he exhorted them to faithfulness in all their duties, in- 
structed them how to conduct their religious meetings, encou- 
raged them to be patient under their sufferings, and especially 
enjoined upon them all, " To dwell in the everlasting seed of 
God," the manifestation of divine life and power in the soul.f 

* London Book of Extracts. 

f George Fox's Works, VII. 114 to 132. 



174 LIFE OF GEORGE FOX. 



CHAPTER XII. 

Visit to Wales — Meets with John Ap-John, and Thomas Holmes — 
Tumult at Brecknock — Meetings in Wales — Returns to Chester — 
Cromwell's proclamation for a fast — George Fox again in Wales — 
Great meetings and remarkable sermon — Controversy with a priest 
— Dispute with a governor — John Ap-John imprisoned and released 
—Vision of George Fox — Return to Liverpool — To Manchester — To 
Swarthmore — Attends a General Meeting — Large meeting at Lang- 
lands — J. Wilkinson convinced — Epistle to Friends concerning blacks 
and Indian slaves. 

1657. 

In the early part of this year George Fox visited Wales, 
where some proselytes to his doctrines had already been made, 
through the ministry of others. About three years prior to 
this date, a clergyman of Wrexham, in Wales, having heard 
reports concerning the Friends, sent two of his congregation 
into the north of England, to inquire into their principles. 
These "triers," as they were termed, remained some time, and 
were so well satisfied with the doctrines of Friends, that they 
embraced them. One of them afterwards relinquished the 
profession, but the other, whose name was John Ap-John, 
continued faithful, and became a useful minister of the 
gospel. 

The first town visited by George Fox in this journey, was 
Cardiff, where a justice of the peace sent an invitation for 
"him and half-a-dozen Friends to come to his house." He 
accordingly went, accompanied by one or two of his friends, 
and they were kindly entertained. The next day, they had 
a meeting in the Town Hall, to which the justice sent seventeen 
of his family, and although some disturbers were there, " the 
Lord's power was over all," and many were gathered to his 
name. 

At Swansea he was instrumental in settling a meeting of 



HE RETURNS TO ENGLAND. 175 

Friends, and passing on from thence lie came to Brecknock, 
where he met with Thomas Holmes and John Ap-John. Here 
leaving his company, he walked forth into the fields, and John 
Ap-John went into the streets to preach to the people. When 
George Fox returned, he found the town "in an uproar," and 
the inn full of people, who were earnestly talking in Welsh. 
He desired them to speak English, which they did, and he had 
much discourse with them on religious subjects. Towards 
night, the magistrates appeared in the streets with a multitude 
of people, whom they incited to shout ; and for about two 
hours they kept up a continual clamour, which reminded the 
Friends of the uproar among the craftsmen of Diana at 
Ephesus. Next morning George Fox wrote a paper addressed 
to the citizens, concerning their unchristian conduct, " show- 
ing them the fruits of their priests and magistrates," and, as 
he rode out of town, he spoke to the people, telling them 
"They were a shame to Christianity and religion." 

At the next place they reached, he was more favourably 
received, and had a great meeting in a public burying ground, 
at which a priest and two magistrates were present. It was a 
peaceable, satisfactory opportunity, and many were convinced 
of the principles of Friends. One of the justices said to 
George Fox, " You have this day given great satisfaction to 
the people, and answered all the objections that were in their 
minds." 

After holding a large and satisfactory meeting at Point-y- 
moyle, he returned to England and held a meeting in Che- 
shire, at which two or three thousand were present, and w r here 
the word of life was held forth, and " Friends were settled by 
the power of God, upon Jesus Christ the rock and founda- 
tion." 

At this time, there being a great drought, Cromwell issued 
a proclamation for a fast throughout the nation, to pray for 
rain. This coming to the knowledge of George Fox, he pub- 
lished a paper, " To show the distinction betwixt the true and 
the false fasts," in which he maintains " That the acceptable 



176 LIFE OF GEORGE FOX. 

fast and day to the Lord, is not for a man to bow down his 
head like a bulrush, and to spread sackcloth under him, and 
to fast for strife and debate," but it is, 'To break the bonds 
of iniquity, to deal his bread to the hungry, to bring the poor 
that are cast out to his own house, and when he sees the 
naked to cover him." 

Returning into Wales, he passed through Montgomeryshire 
into Radnorshire, where there was a meeting " like a leaguer 
for multitudes," which many of the gentry attended. While 
the people were assembling, he desired John Ap-John to go to 
them, and " if he had any thing upon him from the Lord to 
them," he might speak in Welsh, and thereby gather more 
together. When the people were collected, George Fox went 
into the meeting, and having stood upon a chair for awhile 
in silence, he then addressed the audience for nearly three 
hours, with remarkable effect. He says, " I felt the power 
of the Lord over the whole assembly : and his everlasting 
life and truth shined over all. The scriptures were opened to 
them, and the objections they had in their minds answered. 
They were directed to the light of Christ, the heavenly man ; 
that by it they might see their sins, and Christ Jesus to be 
their Saviour, their Redeemer, their Mediator, and come to 
feed upon him the bread of life from heaven. Many were 
turned to the Lord Jesus Christ, and to his free teachings that 
day ; and all were bowed down under the power of God ; so 
that though the multitude was so great, that many sat on 
horseback to hear, there was no opposition." 

Thence he proceeded to Leominster, in Herefordshire, 
where he had a " great meeting in a close, many hundreds of 
people being gathered," among whom were six congregational 
preachers. After he had preached at considerable length, 
and with great effect, a Baptist who was convinced cried out, 
"Where's priest Tombs? How chance he doth not come 
out ?" This Tombs was an Anabaptist minister, who had got 
possession of the living and parsonage at Leominster. He 
soon after made his appearance, accompanied by the bailiffs 



CONTROVERSY WITH PRIEST TOMBS. 177 

and other officers of the town. George Fox was speaking of 
the heavenly divine Light, which enlightens every one that 
comes into the world. 

Priest Tombs. "That's a natural light and a made 
light." 

George Fox. "Let the people take out their bibles. 
Now I ask thee, Priest Tombs, whether that was a created, 
natural, made light, which John, a man sent from God, bore 
witness to, when he said, i In him (to wit. : in the Word) was 
life, and that life was the light of men?' " 

Priest Tombs. "Yes." 

George Fox. " The natural, created light is the outward 
light in the firmament, proceeding from the sun, moon, and 
stars. And dost thou affirm that God sent John to bear wit- 
ness to the light of the sun, moon, and stars ?" 

Priest Tombs. "Did I say so ?" 

George Fox. "Didst thou not say it was a natural, cre- 
ated light which John bore witness to ? If thou dost not like 
thy words, take them again and mend them." 

Priest Tombs. "I said the light you spoke of was a 
natural, created light." 

George Fox. " Let the people turn to the text in their 
bibles, John i. 1. : ' In the beginning was the Word,' &c. 'All 
things were made by him.' So all natural, created lights 
were made ^y Christ the Word. i In him was life, and the 
life was the light of men.' He saith of himself, 'I am the 
light of the world.' And God said of him by the prophet 
Isaiah, < I will also give thee for a light to the Gentiles, that 
thou may est be my salvation to the ends of the earth.' So 
Christ in light is saving. And the apostle said, ' The light 
which shined in their hearts was to give them the light of the 
knowledge of the glory of God in the face of Jesus Christ, 
which was their treasure in their earthen vessels.' ' ; 

Priest Tombs, (to tne magistrates). "Take this man 
away, or else I shall not speak any more." 

George Fox. " Priest Tombs ! deceive not thyself, thou 
12 



178 LIFE OF GEORGE FOX. 

art not in thy pulpit now, nor in thy old mass-house, but we 
are in the fields." 

At this juncture, Thomas Taylor, who had been a clergy- 
man, but was now a minister among Friends, rose and under- 
took to prove their principle by Christ's parable of the sower, 
(Mat. 13.) Then the priest said, "Let this man speak, but 
not the other." Another Friend stood up and related how 
Tombs had sued him for the tithe of eggs. The priest replied, 
" I have a wife and I have a concubine ; my wife is the 
baptized people, and my concubine is the world." "But 
the Lord's power," says George Fox, "was over all, the ever- 
lasting truth was declared that day, and many were turned by 
it to the Lord Jesus Christ, their teacher and way to God." 

Travelling through South Wales, he came to Teuly, in 
Pembrokeshire, where, as he rode up the street, a justice of 
the peace stepped out from his door and desired him to alight 
and stay at his house, which he accordingly did. On First- 
day, they had "a glorious meeting," which was attended by 
the mayor and his wife, with others of the most respectable 
citizens. John Ap-John left the meeting, and went to the 
parish house of worship, where he was arrested by order of 
the governor and cast into prison. 

Next morning, the governor sent one of his officers for 
George Fox, which grieved the mayor and justice, who con- 
cluded to wait on that functionary before him. When George 
came in, the following dialogue ensued : 

George Fox. "Why hast thou cast my friend into 
prison?" 

Governor. " For standing with his hat on in the church." 

George Fox. " Had not the priest two caps on his head, 
a black one and a white one ? Cut off the brim of the hat, 
and then my friend would have but one, and the brim of the 
hat was but to defend him from the weather." 

Governor. " These are frivolous things." 

George Fox. " Why then dost thou cast my friend into 
prison for such frivolous things ?" 



JOHN AP-JOHN IMPRISONED. 179 

Governor. " Do you own election and reprobation ?" 

George Fox. "Yes, and thou art in the reprobation." 

Governor, (in an angry tone,) " I will send you to prison 
till you prove it." 

George Fox. " I will prove it quickly, if thou wilt con- 
fess truth. Are not wrath, fury, rage, and persecution, marks 
of reprobation ? He that was born of the flesh persecuted 
him that was born of the spirit, but Christ and his disciples 
never persecuted any." 

Governor. " I acknowledge that I have too much wrath, 
haste, and passion in me." 

George Fox. "Esau is up in thee, the first birth; not 
Jacob, the second birth." 

The governor, being conscious that this was the truth, 
frankly acknowledged it, and, as George was going away, 
invited him to dinner, and set his friend at liberty. They 
went back to the house of the justice, and he, with the mayor, 
accompanied by their wives, and several other persons, went 
with the Friends to the water-side, about half a mile out of 
town. There George Fox " knelt down with them and prayed 
to the Lord to preserve them." After commending them to 
the Lord Jesus Christ, their Saviour and free teacher, he and 
his companions went on their way, ascribing praises to the 
Most High. 

At Pembroke they had some religious service, and at 
Haverford-West their labours were so well received, that a 
Friends' meeting was established there. At the latter place, 
a fair being held, they went through it, preaching the gospel 
of Christ. 

Coming into another county, they entered a great market- 
town, where George Fox halted at an inn, and John Ap-John 
went through the streets preaching to the people, which pro- 
duced so great an excitement that he was arrested and cast 
into prison. Presently several of the principal citizens came 
to George Fox, and said, ■• They have cast your man into 
prison." "For what?" said he. "Because he preached in 



180 LIFE OF GEORGE FOX. 

our streets." "What did he say?" inquired George, "did he 
reprove the drunkards and swearers, and warn them to repent 
and leave off the evil of their ways, and turn to the Lord ? 
Who cast him into prison ?" They replied, " The high-sheriff, 
the justices, and the mayor." He asked their names, and 
said, " Is this their carriage to travellers who pass through 
their town, or to strangers who admonish them to fear the 
Lord, and who reprove sin in their gates ?" This conversation 
being reported to the city authorities, they soon after sent up 
John Ap-John, guarded with halberds, in order to put him 
out of the town. George Fox bade the officers, " Take their 
hands off of him." They said, " The mayor and justices had 
told them to put him out of town." George replied, " That 
he would talk with their mayor and justices anon, concerning 
their uncivil and unchristian carriage towards him." He then 
told John to go and get their horses ready, and charged the 
officers not to touch him. This resolute bearing caused the 
officers to withdraw; and the travellers, after taking some 
refreshment, prepared to resume their journey. Before he 
left the town, George Fox rode up to the inn where the magis- 
trates were, and reproved them for their unchristian conduct. 
That night they came to a little inn, very poor, but very 
cheap ; the whole charge for their own provision, and that of 
their horses, being but eight pence. The horses, however, 
refused to eat the oats, and their own entertainment was far 
from sumptuous. After passing through two large towns, 
where they preached in the market and in the streets, as they 
continued their journey, they were overtaken by a man of 
rank, who thought, at first, they were highwaymen, and pur- 
posed to have them arrested at the next town. But George 
Fox was impelled by a sense of duty to speak to him, which 
so effectually reached the witness for God in his own breast, 
that he invited them to his house, and entertained them 
kindly. He and his wife desired to be furnished with some 
scripture proofs of the doctrines of Friends ; a service which 
George willingly undertook. As he dictated the passages, 



MINISTRATIONS IN WALES. 181 

their host wrote them down, and was convinced, both by the 
spirit of God in his own heart, and by the corroborating testi- 
mony of scripture. 

Leaving this hospitable family, they came to a hill, said to 
be two or three miles high, from the top of which an exten- 
sive prospect was spread out before them. Here George Fox 
was favoured with a sense of spiritual vision, which enabled 
him to point out to his companion the several places where 
" God would raise up a people to himself, to sit down under 
his own teaching." These places were remembered by John 
Ap-John, and he lived to see the prediction fulfilled. 

At Dolegelle, John again preached in the streets, which 
caused a great crowd to gather about him, among whom were 
two Independent ministers. They were both disputing with 
him at the same time, in Welsh, when George Fox coming up, 
told them " The things of God were weighty, and they should 
speak of them with fear and reverence." Then he desired 
them ta speak in English, and they did so, affirming that 
" The light which John came to bear witness of, was a created 
and natural light." He took out his Bible, and showed them, 
after his usual manner, that " This light is the life in Christ, 
the Word, by which all things were made and created. The 
same that is called the life in Christ, is called the light in 
men." " This is an heavenly and divine light, which lets men 
see their evil words and deeds, and shows them all their sins, 
and if they would attend to it, would bring them to Christ, 
from whom it comes, that they might know him to save them 
from their sin, and blot it out." 

The next town they visited was Caernarvon, a walled place 
like a castle. Here they preached to the people in the streets, 
by most of whom they were treated with civility, and 
George Fox commended them for their moderation and 
sobriety. 

At Beaumaris they met with a very different reception. 
John Ap-John was soon cast into prison for street preaching, 
and George Fox was warned that " If he went into the street, 



182 LIFE OF GEORGE FOX. 

they would imprison him." Upon this, he was moved to go 
and walk up and down the streets. He told the people what 
an uncivil and unchristian thing they had done in casting his 
friend into prison, and he asked them whether they, who 
looked upon the scriptures to be their rule, had any example 
in the scriptures, from Christ or his apostles, for what they 
had done." John Ap-John was, after a short detention, set 
at liberty. 

The following day they had to cross a wide ferry ; but a 
rude company of persons, who were called gentlemen, having 
entered the boat before them, endeavoured to prevent their 
coming on board. George Fox rode to the side of the boat, 
and reproved them for " their unmanly and unchristian car- 
riage." As he spoke, he leaped his horse into the boat 
amongst them, but the water being deep, John Ap-John could 
not get his horse on board. George, therefore, leaped his 
horse out again into the water ; and they had to wait three 
hours for the return of the boat. It was two o'clock in the 
afternoon before they were taken on board, and they had 
forty-two miles to ride that evening, with only one groat in 
money between them, after paying their passage. Finding 
no accommodations on the road, except a little hay for their 
horses, they were under the necessity of riding all night, and 
about five o'clock in the morning, they came to a place within 
six miles of Wrexham, where that day they met with many 
Friends, and had " a glorious meeting." 

At Wrexham, they found many rude people, but there were 
some who heard them attentively, and embraced the doctrines 
they taught. Next morning, George Fox was sent for by 
"one who was called a lady, and kept a preacher at her 
house." He went, but found both her and her preacher 
" very light and airy ; too light to receive the weighty things 
of God." She came and asked him "if she should cut his 
hair." He bade her " cut down the corruptions in herself 
with the sword of the spirit of God," and after admonishing 
her to be more grave and sober, he withdrew. 



HE RETURNS TO ENGLAND. 183 

From Wrexham he came to West Chester, and thence to 
Liverpool, having travelled through every county in Wales, 
preaching the gospel of Christ, which was embraced and 
adhered to by many. 

On the top of a hill near Liverpool, he had a large meet- 
ing, which was favoured with the overshadowing wing of 
Divine goodness. From thence he came to Manchester, where 
he held a meeting, in which he was assailed by the rude popu- 
lace with coals, clods, stones, and water, but finding they 
could not prevail on him to desist from preaching, they in- 
formed the justices then in session, who sent officers to bring 
him before them. He laid before the court, the rude treat- 
ment he had received from the people, and told them he had 
been haled out of the meeting contrary to the ordinance of 
government, which declares that " None shall be molested in 
their meetings who profess God and the Lord Jesus Christ." 
After some further discourse with . the justices, they directed 
the constable to attend him to his loggings, and there to secure 
him until the next morning. But he was released on the 
morrow, and suffered to proceed on his way. He now directed 
his course towards Swarthmore, and on the way had many 
precious meetings, two of which were general meetings of 
Friends. 

At Swarthmore, he remained more than a week, visiting 
the. neighbouring meetings. His friends rejoiced with him in 
the goodness of the Lord, and ascribed praises to Him whose 
eternal power had preserved his messenger and carried him 
through every danger. During this short respite from travel, 
at the hospitable mansion of Judge Fell, he wrote a paper to 
be circulated among the people, in which he expostulated with 
the professors of religion for their unchristian conduct in per- 
secuting the Friends. He wrote also two epistles addressed 
to Friends, from one of which the following passages are 
selected : 

"All Friends and brethren every where, now is the day of 
your trial, now is the time for you to be valiant, and to see 



184 LIFE OF GEORGE FOX. 

that the testimony of the Lord doth not fall. Now is the day 
for the exercise of your gifts, of your patience, and of your 

faith." " And Friends, ' quench not the spirit, nor 

despise prophesying,' where it moves; neither hinder babes 
and sucklings from crying, Hosannah ; for out of their mouths 
will God ordain strength. There were some in Christ's day 
that were against such, whom he reproved ; and there were 
some in Moses' day who would have stopped the prophets in 
the camp, whom Moses reproved ; and said, by way of encou- 
ragement to them, 'Would God that all the Lord's people 
were prophets.' So I say now to you. Therefore ye that 
stop it in yourselves, do not quench it in others, neither in 
babe nor suckling ; for the Lord hears the cry of the needy, 
and the sighs and groans of the poor. Judge not that, nor 
the sighs and groans of the spirit, which cannot be uttered, 
lest ye judge prayer ; for prayer as well lies in sighs and 
groans to the Lord, as otherwise." 

Leaving Swarthmore, he came to John Audland's, in "West- 
moreland, where he attended a great meeting of Friends. 
Here, a man with a drawn sword designed to injure him, and 
attempted to press through the crowd ; but the Friends stood 
so close that his wicked purpose was frustrated. 

Travelling northward, and visiting meetings, he came to 
Strickland-Head, where he had a great meeting. Most of the 
gentry of that country being gathered at a horse-race not- far 
distant, he "was moved to go and declare the truth to them." 
Passing on through Cumberland, and holding meetings, he 
came to Carlisle. At this place, the city authorities were 
accustomed to put Friends out of the town ; but now, there 
being a great flood, he was suffered to hold a meeting without 
molestation. 

At Langlands, in the same county, he attended a general 
meeting of Friends which was very large; for most of the 
people having forsaken the priests, the "steeple-houses" in 
some places stood unoccupied. John Wilkinson, who has 
already been mentioned in this narrative as a clergyman who 



EPISTLE CONCERNING SLAVES. 185 

had three parishes under his care, had witnessed his congrega- 
tions dwindling away, until they became so few that he left 
the house of public worship, and held a meeting at his own 
dwelling. Afterwards he set up a silent meeting ; but very 
few persons attended it, for most of his hearers had joined the 
Friends. " Thus he held on," writes George Fox in his journal, 
"till he had not past half a dozen left; the rest still forsaking 
him, and coming away to Friends. At last, when he had so 
very few left, he would come to Pardsey-Crag (where Friends 
had a meeting of several hundreds of people, who were all 
come to sit under their Lord Jesus Christ's teaching), and he 
would walk about the meeting on the First-days, like a man 
that went about the commons to look for sheep. During this 
time, I came to Pardsey-Crag meeting ; and he, with three or 
four of his followers yet left him, came to the meeting that 
day, and were all thoroughly convinced. After the meeting, 
Wilkinson asked me two or three questions, which I answered 
to his satisfaction ; from that time he came amongst Friends, 
became an able minister, preached the gospel freely, and 
turned many to Christ's teaching. And after he had conti- 
nued many years in the free ministry of Christ Jesus, he died 
in the year 1675." 

During the year 1657, George Fox wrote many epistles in 
addition to those preserved in his Journal. One of them 
addressed " To Friends beyond the seas, that have blacks and 
Indian slaves," is here subjoined.* It contains the earliest 
intimation of a concern for the slaves, which we shall find 
more fully expressed by him at a subsequent period. 

Dear Friends : — I was moved to write these things to you 
in all those plantations. God, that made the world, and all 
things therein, giveth life and breath to all, and they all have 
their life and moving, and their being in him, he is the God 
of the spirits of all flesh, and is no respecter of persons : but 
" whosoever feareth him and worketh righteousness, is accept- 

* George Fox's Works, Vol. VII. p. 144. 



186 LIFE OF GEORGE FOX. 

ed of him." And he hath made all nations of one blood to 
dwell upon the face of the earth, and his eyes are over all the 
works of his hands, and seeth every thing that is done under 
the whole Heavens ; and the earth is the Lord's, and the ful- 
ness thereof. And he causeth the rain to fall upon the just 
and upon the unjust, and also he causeth the sun to shine 
upon the just and the unjust ; and he commands to love all 
men, for Christ loved all, so that 'he died for sinners.' And 
this is God's love to the world ; in giving his Son in to the 
world : ' that whosoever believeth in him should not perish.' 
And he doth ' enlighten every man, that cometh into the 
world' that they might believe in the Son. And the gospel is 
preached to every creature under heaven : which is the power 
that giveth liberty and freedom, and is glad tidings to every 
captivated creature under the whole heavens. And the word 
of God is in the heart and mouth, to obey and do it, and not 
for them to ascend or descend for it ; and this is the word of 
faith which was and is preached. For Christ is given for a 
covenant to the people, and a light to the Gentiles, and to 
enlighten them, who is the glory of Israel and God's Salva- 
tion, to the ends of the earth : And so ye are to have the 
mind of Christ, and to be merciful, as your Heavenly Father 
is merciful. 

George Fox." 






HE VISITS SCOTLAND. 187 



CHAPTER XIII. 

Visit to Scotland — Opposes the Calvinistic Doctrines — The curses of 
the clergy — Visits Leith — Edinburgh — Summoned before the Coun- 
cil — Ordered to leave the nation — Goes to Glasgow — Stirling — Perth — 
Rudely treated — Returns to Edinburgh — Leaves Scotland — Comes to 
New Castle — Durham — Attends a Yearly Meeting in Bedfordshire — 
Advice to Ministers — Convincement of Isaac and Mary Pennington — 
George Fox disputes with a Jesuit. 

1657-8. 

Hithekto the religious labours of George Fox had been 
confined to England and Wales, but in the summer or autumn 
of 1657, he was led by a sense of duty to visit Scotland, 
where some meetings of Friends had already been established. 
The earliest of these meetings of which we have any account, 
were' at Drumbowy and at Heads ; both settled about the year 
1653, through the ministry of Alexander Hamilton, a Scotch- 
man. In the following year, that country was visited by 
Miles Halhead and James Lancaster, who preached at Dum- 
fries, Leith, Edinburgh, Glasgow, and Stirling.* 

George Fox was accompanied in his journey by Robert 
Widders, who, he says, " was a thundering man against hypoc- 
risy, deceit, and the rottenness of the priests." The first 
night after passing the border, they lodged at an inn. Here 
they were informed that an earl, who lived about a quarter of 
a mile distant, wished to see George Fox, and had requested 
to be informed if he should come into Scotland. This noble- 
man, they were told, had three draw-bridges leading to his 
house or castle, and it would be nine o'clock before the last 
bridge would be drawn. Finding they had time in the evening 
to visit him, they went and were cordially received. He told 
them he would have gone with them in their journey, but was 

* Sewell, 1. 124. 



188 LIFE OF GEORGE FOX. 

engaged to attend a funeral. After a friendly conversation 
with him, they returned to the inn. 

Proceeding on their journey, they had meetings at Heads, 
Badcow, and Garshore, in which many were convinced of their 
principles, among whom was Lady Margaret Hambleton. In 
these meetings George Fox boldly opposed the Calvinistic 
doctrine of predestination, then a favourite dogma of the 
Presbyterian church. He says, "Now the priests had 
frighted the people with the doctrine of election and reproba- 
tion, telling them t that God had ordained the greatest part 
of men and women for hell ; and that let them pray or preach, 
or sing, or do what they could, it was all to no purpose, if 
they were ordained for hell ; that God had a certain number 
which were elected for heaven ; and let them do what they 
would, as David, an adulterer, and Paul, a persecutor, yet 
elected vessels for heaven.' So the fault was not at all in the 
creature, less or more, but God ordained it so." He was led 
to open to the people the falseness and folly of these doc- 
trines, showing that God had warned those that rebelled 
against his law, as, for example, Cain, Corah, and Balaam, 
and had said to Cain, " If thou dost well, shalt thou not be 
accepted ?" Their reprobation was the result of their disobe- 
dience. Does not Christ say, " Go preach the gospel to all 
nations." He died for all men, the ungodly as well as the 
godly, and he enlightens every man that cometh into the 
world, that through him they might all believe. " Now all 
that believe in the light of Christ as he commands, are in the 
election, and sit under the teaching of the grace of God, which 
brings their salvation. But such as turn from this grace into 
wantonness are in the reprobation ; and such as hate the light 
are in the condemnation." 

The promulgation of these views, and the increase of 
Friends' meetings, exasperated the Scotch clergy, who, when 
they heard of George Fox's arrival, cried out that "All 
would be spoiled, for," said they, "he had already spoiled all 
the honest men and women in England." So, according to 



CURSES OF THE SCOTCH CLERGY. 189 

their own account, the worst were left to them. In order to 
arrest the spread of what they termed heresy, the clergy 
assembled and drew up a number of curses, to be read pub- 
licly in their congregations. 

The first was, " Cursed is he that saith, ' Every man hath 
a light within him, sufficient to lead him to salvation : and let 
all the people say, Amen.' 

" The second, ' Cursed is he that saith, Faith is without 
sin : and let all the people say, Amen.' 

" The third, 4 Cursed is he that denieth the Sabbath day : 
and let all the people say, Amen.' 

" In this last they make the people curse themselves ; for 
on the Sabbath day (which is the seventh day of the week, 
which the Jews kept by the command of God to them) they 
kept markets and fairs, and so brought the curse upon their 
own heads. 

" As to the first, concerning the light, Christ saith, ' Believe 
in the light, that ye may become children of the light :' and, 
■ he that believeth shall be saved : he that believeth shall 
have everlasting life : he that believeth passes from death to 
life, and is grafted into Christ.' 'And ye do well,' saith 
the apostle, ' that ye take heed unto the light, that shines in 
the dark place, until the day dawn, and the day-star arise 
in your hearts." So the light is sufficient to lead unto the 
day-star. 

"As concerning faith, it is the gift of God: and every 
gift of God is pure. The faith which Christ is the Author 
of, is precious, divine, and without sin. This is the faith 
which gives victory over sin, and access to God; in which 
faith they please God." 

About this time, the pastor of an Independent church in 
Scotland, became exceedingly exasperated against Friends 
and their doctrines, which he denounced from his pulpit. At 
length, as he was preaching one day, "he cursed the light," 
and immediately fell down senseless in his pulpit. By the 



190 LIFE OF GEORGE FOX. 

use of stimulants, he was resuscitated, but his intellect being 
clouded, he withdrew from his congregation, and never re- 
covered entirely the use of his faculties. 

At Leith, George Fox and his companion met with many 
officers of the army and their wives, some of whom embraced 
the principles of Friends. Among the proselytes at this 
place, were Edward Billing and his wife, who at that time 
lived apart. " She being reached by the Truth," says George 
Fox, " we sent for her husband, who came, and the Lord's 
power reached to them both ; they joined together in it, and 
agreed to live together, in love and unity, as man and wife." 

At Edinburgh, " many thousands were gathered together, 
with abundance of priests, about the burning of a witch ;" and 
George Fox, being in the city, " was moved to declare the 
day of the Lord amongst them." He then went to Friends' 
meeting, where many rude people came, and some Baptists, 
who brought forward their logic and syllogisms, to oppose his 
doctrines. "He told them, that by this fallacious way of dis- 
coursing, they might make white seem black, and black seem 
white : as that because a cock had two legs, and each of them 
had two legs, therefore they were all cocks. Thus they 
might turn any thing to lightness and vanity ; but it was not 
the way of Christ or his apostles to teach or reason after 
that manner. Hereupon they left the house, and the Friends 
had " a blessed meeting in the Lord's power which was over all." 

The Presbyterian clergy having petitioned the National 
Council against George Fox, he was summoned to appear 
before it. At the time appointed, he presented himself, and 
was about to be conducted into the council-chamber, when his 
hat was taken off by the door-keeper. He asked "Why this 
was done ? and who were there that he might not go in with 
his hat on? for he had worn it in the presence of the Protec- 
tor." The door-keeper, however, hung up the hat, and 
ushered him into the council-chamber, when, after standing 
awhile in silence, he said, " Peace be among you. Wait in 
the fear of God, that ye may receive his wisdom from above, 



ARRAIGNED BEFORE THE SCOTCH COUNCIL. 191 

by which all things were made and created ; that by it ye may 
all be ordered, and may order all things under your hands to 
God's glory." 

The discourse that ensued is thus related in his Journal. 
" They asked me, ' What was the occasion of my coming into 
that nation ?' I told them I came to visit the seed of God, 
which had long lain in bondage under corruption ; that all in 
the nation who professed the scriptures, the words of Christ, 
of the prophets and apostles, might come to the light, spirit, 
and power, which they were in who gave them forth ; that in 
and by the spirit they might understand the scriptures, and know 
Christ and God aright, have fellowship with them, and one with 
another. They asked me ' Whether I had any outward busi- 
ness there V I said 'Nay.' Then they asked me, * How long 
T intended to stay in that country?' I told them 'I should 
say little to that ; my time was not to be long ; yet in my 
freedom in the Lord I stood, in the will of him that sent me.' 
Then they bid me withdraw ; and the door-keeper took me by 
the hand, and led me forth. 

"In a little time they sent for me again, and told me, * I 
must depart the nation of Scotland by that day sevennight.' 
I asked them ' Why ? what had I done ? What was my 
transgression, that they passed such a sentence upon me, to 
depart out of the nation ?' They told me ' They would not 
dispute with me.' I desired them to hear what I had to say 
to them. They said ' They would not hear me.' I told them 
' Pharaoh heard Moses and Aaron, yet he was an heathen ; 
and Herod heard John the Baptist ; and they should not be 
worse than these.' But they cried 'Withdraw, withdraw!' 
Whereupon the door-keeper took me again by the hand, and 
led me out." 

He returned to his inn, and continued in the city, visiting 
Friends, and preaching the gospel. During his stay, he wrote 
a letter to the council, expostulating with them for their un- 
christian conduct in banishing him, "an innocent man, who 
only sought their salvation and eternal good." After spend- 



192 LIFE OF GEORGE FOX. 

ing some time in Edinburgh, he returned to Heads, where 
Friends were under great sufferings from the intolerance of 
the clergy, who had excommunicated them, and interdicted 
the people from dealing with them, or supplying them with 
food or drink. Being thus debarred from selling their com- 
modities, and from buying the necessaries of life, they 
were exposed to great privations. These uncharitable pro- 
ceedings were, however, arrested by Colonel Ashfield, who 
was a justice of the peace for that county. He protected the 
Friends, and afterwards being convinced of their principles, 
he joined in communion with them, had a meeting at his 
house, and became a minister of the gospel. 

At Glasgow, George Fox and his companion appointed a 
meeting, but none of the citizens attended. The guard at the 
gates took them before the governor, with whom they had 
much discourse ; and then, after preaching to the people in 
the streets, they left the city. On going into the Highlands, 
they met with rude treatment. " The Highlanders," says 
George Fox, "were so devilish, that they had like to have 
spoiled us and our horses, for they ran at us with pitchforks ; 
but through the Lord's goodness we escaped them, being pre- 
served by his power." 

At Stirling, they could get no meeting, for the hearts of the 
people were closed against them ; but the next day after their 
arrival, there was a horse-race near the town, attended by a 
great concourse, and as they returned, George Fox, being 
always "instant in season," embraced the opportunity to 
preach the word of life amongst them. 

Passing on through several towns, they came to Johnston's, 
now called Perth, where a very bitter spirit was manifested 
towards them, especially among the Baptists, who, finding 
they could not prevail by disputation, applied to the governor 
and obtained a company of foot-soldiers to expel them from 
the town. George Fox was now accompanied by Robert 
"Widders, Alexander Parker, and James Lancaster. As they 
were guarded through the streets, "James Lancaster was 



HE PREACHES IN THE MARKET-PLACE. 193 

moved to sing with a melodious sound in the power of God," 
and George Fox preached the gospel to the people, who 
generally came out of their houses, so that the streets were 
filled with them. The soldiers were so much ashamed of the 
part they were required to act, that they said, " They had 
rather have gone to Jamaica, than to have guarded the 
Friends." 

Being thus expelled, they proceeded on their way, and came 
to another market-town, where Edward Billing and many sol- 
diers were quartered. Here they desired to hold a meeting, 
and were told by the military officers that they should have it 
in the Town Hall ; but the magistrates, in order to prevent it, 
appointed a meeting there for public business. The officers 
and soldiery, disapproving of this proceeding, advised the 
Friends to hold their meetings in the Town Hall nevertheless. 
They answered, " No, by no means, for then it would be said 
we took the hall by force. We will go to the market-place." 
The others said, ."It was market day." "So much the 
better," replied George Fox, " for we would have all people to 
hear the truth and know our principles." Accordingly they 
went, and Alexander Parker stood upon the market-cross with 
a bible in his hand, preaching to the soldiers and market 
people, but they paid little attention to his discourse. Pre- 
sently, George Fox " was moved to stand up, and, with a loud 
voice, to proclaim the day of the Lord that was coming upon 
all sin and wickedness." This awakening call aroused the 
people, who came flocking from the Town Hall, and a large 
company was soon gathered around him, to whom the word of 
life was declared. " The people were turned," he says, " to 
the Lord Jesus Christ, who died for them, and had enlightened 
them, that with his light they might see their evil deeds, be 
saved from their sins by him, and might come to know him to 
be their teacher. But if they would not receive Christ and 
own him, it was told them that this light which came from 
him would be their condemnation." This discourse was well 
13 



194 LIFE OF GEORGE FOX. 

received by many, and especially by the English troops who 
were quartered there. 

Travelling on, they came to Leith, where the innkeeper 
told George Fox that the council at Edinburgh had granted a 
warrant to apprehend him, because he had not gone out of 
the nation at the expiration of seven days, according to their 
order. He replied, " If there were a cart-load of warrants, 
I do not regard them, for the Lord's power is over them all." 
Accordingly, he proceeded to Edinburgh, and went to the 
same inn where he had lodged before, but no one offered to 
molest him. After visiting his friends in that city, he re- 
turned to Johnston's, (Perth,) the town from which he had 
been recently banished. Here the Baptists, who had before 
caused his expulsion, sent him a challenge to dispute with him 
the next day. He replied that he would meet them at a house 
about half a mile out of town, at a certain hour. This course 
he pursued under an apprehension that they would again 
resort to their strong argument of military power. He waited 
for them at the appointed time and place, but they did not 
make their appearance. 

Returning once more to Edinburgh, he went to the Friends' 
meeting on First-day, and notice of his coming having been 
given, it was attended by many officers and soldiers. It 
proved to be a precious meeting, for the grace of God was felt 
to reign among them in his glorious power. 

On his homeward journey, he and his companion held a 
meeting at Dunbar, in the church-yard, which was largely 
attended by all classes, and graciously owned by the great 
Head of the church, who furnished his messengers with doc- 
trine suited to the state of the people. 

George Fox remarks in his Journal, " This was the last 
meeting I had in Scotland. The truth and the power of God 
were set over that nation, and many, by the power and spirit 
of God, were turned to the Lord Jesus Christ, their Saviour 
and teacher, whose blood was shed for them; and there is 
since a great increase, and great there will be in Scotland, 



RICE JONES AND HIS FOLLOWERS. 195 

though the time may be far distant, at present. For when first 
I set my horse's feet upon Scottish ground, I felt the seed of 
God to sparkle about me, like innumerable sparks of fire. 
Not but that there is abundance of thick, cloddy earth of 
hypocrisy and falseness atop, and a briery, brambly nature, 
which is to be burned up with God's word, and ploughed up 
with his spiritual plough, before God's seed brings forth hea- 
venly and spiritual fruit to his glory. But the husbandman 
is to wait in patience." 

At Newcastle he wished to hold a meeting, and with that 
view waited on an alderman by the name of Ledger. This 
man, in conjunction with the priests, had published many books 
against Friends, who, they asserted, "would not come into 
any great towns, but lived in the fells, like butterflies." He 
reminded Ledger of this expression, adding, "Now we are 
come into your great town." But the permission he asked 
was not granted, and therefore the meeting was held on the 
other side of the Tyne at Gate-side, now called Gateshead, 
where a Friends' meeting was established. 

At Durham he heard of a man who had lately come there 
for the purpose of establishing a college to prepare young men 
for the ministry. Accompanied by some others, he went to 
see this professor, and reasoned with him on the insufficiency 
of human learning to qualify men to preach the gospel. The 
man assented to most of the views advanced, was tender and 
affectionate, and, after some further consideration, relinquished 
his design. 

Pursuing his journey, and attending meetings on his way, 
George Fox passed through Yorkshire to Hull, and thence by 
Pontefract and Scalehouse to Swarthmore. 

He soon after returned into Yorkshire, and thence passed 
through Cheshire and Derbyshire to Nottingham. In this 
city he had a meeting with Rice Jones and his congregation, 
who were mostly persons that had been convinced of Friends' 
principles eight years before, but, through the influence of 
Jones, had been led astray. George Fox, after preaching to 



196 LIFE OF GEORGE FOX. 

the people, turned to Jones, and told him that he had been 
the means of leading some back again into the world, who had 
once renounced its vanities, and " that it was the serpent in 
him that had scattered and done hurt to such as were tender 
towards the Lord. Nevertheless, if he waited in the fear of 
God for the seed of the woman, Christ Jesus, to bruise the 
serpent's head in him, that had scattered and done the hurt ; 
he might come to gather them again by this heavenly seed ; 
though it would be a hard work for him to gather them again 
out of those vanities he had led them into." At this Rice 
Jones said, " Thou liest ; it is not the seed of the woman that 
bruises the serpent's head." "No?" said George Fox, "what 
is it, then?" "I say it is the law," said he. "But," an- 
swered George, "the scripture, speaking of the seed of the 
woman, saith l It shall bruise thy head, and thou shalt bruise 
his heel;' now, hath the law a heel to be bruised?" Then he 
added, " This seed, Christ Jesus, the seed of the woman, 
which should bruise the serpent's head, shall bruise thy head, 
and break you all in pieces." This admonition was of great 
service, for many of Jones's company were restored to their 
former standing, and the others that would not be gathered, 
like the fruitless fig-tree, withered away. 

From Nottingham he travelled through several counties, 
holding meetings, until he came to John Cook's, in Bedford- 
shire, " where a general yearly meeting for the whole nation 
was appointed to be held." This meeting, which continued 
several days, and was attended by many thousands of people, 
appears to have been in the spring of 1658. He writes in his 
Journal, — "Although there was some disturbance by some 
rude people that had run out from truth; yet the Lord's 
power came over all, and a glorious meeting it was. The 
everlasting gospel was preached, and many received it, which 
gospel brought life and immortality to light in them, and 
shined over all. 

" I was moved by the power and spirit of the Lord to open 
unto them the 'promise of God,' that it was made to the seed, 



HIS VIEWS ON THE MINISTRY. 197 

not to seeds, as many, but to one; which seed was Christ: 
and that all people, both male and female, should feel this seed 
in them, which was heir of the promise ; that so they might 
all witness Christ in them, the hope of glory, the mystery 
which had been hid from ages and generations, which was re- 
vealed to the apostles, and is revealed again now, after the 
long night of apostacy. So that all might come up into this 
seed, Christ Jesus, walk in it, and sit down together in Hea- 
venly places in Christ Jesus, who was the foundation of the 
prophets and apostles, the rock of ages, and is our foundation 
now. All sitting down in him, sit down in the substance, the 
first and the last, that changes not, the seed that bruises the 
serpent's head, which was before he was, who ends all the 
types, figures, and shadows, and is the substance of them all ; 
in whom there is no shadow." 

After speaking largely concerning the mysteries of the 
heavenly kingdom, he was led to address his discourse to those 
who were called to the gospel ministry. His views on this 
important subject, being taken down by one present, and pre- 
served in his Journal, are worthy of attention by all who are 
engaged in that solemn service. " It is a weighty thing," he 
says, " to be in the work of the ministry of the Lord God, 
and to go forth in that. It is not a customary preaching. 
It is to bring people to the end of all outward preaching. For 
when ye have declared the truth to the people, and they have 
received it, and come into that which ye spoke of; the utter- 
ing of many words and long declarations out of the life, may 

beget them into a form." a And take heed of 

running into inordinate affections ; for when people come to 
own you, there is danger of the wrong part getting up. There 
was a strife among the disciples of Christ who should be the 
greatest ? Christ told them, • The heathen exercise lordship, 
and have dominion over one another, but it shall not be so 

among you." "This is the word of the Lord God 

to you all — keep down, keep low, that nothing may rule nor 
reign in you, but the life itself." " And all Friends 



198 LIFE OF GEORGE FOX. 

be careful not to meddle with the powers of the earth ; but keep 
out of all such things ; as ye keep in the .Lamb's authority, ye 
will answer that of God in them, and bring them to Ho justice, 
which is the end of the law." 

After the meeting was over, and most of the Friends were 
gone, there came a troop of horse, with a constable, to arrest 
George Fox. They sought for him in the house of John 
Crook ; but he was then walking in the garden, and they went 
away without accomplishing their design. 

There is reason to believe it was at this meeting, and through 
the ministry of George Fox, that Isaac Pennington was con- 
vinced of the principles of Friends. He was the son of Isaac 
Pennington, a wealthy alderman of London, and a noted 
member of the Long Parliament, who, perceiving the fine 
talents of his son, gave him all the advantages of education 
that schools and colleges could supply. From his childhood 
he was religiously inclined; he read diligently the sacred 
scriptures, watched over his own heart, and prayed fervently 
to the Lord, who was graciously pleased to hear his petitions, 
and to grant him a sense of spiritual good. But he longed 
for that more full and certain knowledge of God, which the 
scriptures testify was witnessed by men of former ages. He 
saw that the christian church had fallen far short of her 
primitive glory, and he mourned for the desolations of Zion. 
While in this frame of mind, he saw and perused some of the 
writings of those called Quakers ; but he then slighted and 
contemned them, as, in his opinion, falling very far short of 
that wisdom and power for which he was seeking. He after- 
wards met with some of the Friends, who were led to speak 
to his condition, and he felt a love for them ; yet he did not 
come into that simplicity of heart in which alone the gospel 
can be received. Being strong in intellect, and affluent in 
language, he despised the apparent weakness of those humble 
instruments, who had little of the world's erudition, but were 
deeply instructed in the school of Christ. 

At length, he was induced to attend a Friends' meeting, on 



HIS CONTROVERSY WITH A JESUIT. 199 

entering which he felt the power of the Most High among 
them. Under the heart-searching ministry of George Fox, 
his soul was penetrated by the Word of divine life, and he 
was ready to exclaim, "This is he whom I have waited for 
and sought after from my childhood ; who was always near 
me, and had often begotten life in my heart, but I knew him 
not distinctly, nor how to receive him or dwell with him." 
Thenceforth he became a devoted follower of the Lamb, and 
having joined in membership with Friends, he became con- 
spicuous as an author of religious works, and an able minister 
of the gospel. His wife, Mary Pennington, was also con- 
vinced of Friends' principles. By her first husband, Sir Wil- 
liam Springett, she was the mother of Gulielma Maria Spring- 
ett, who became the wife of William Penn. 

From Bedfordshire, George Fox went to the city of London, 
and while there he heard that a Jesuit, who came over in the 
suite of the Spanish ambassador, had challenged the Quakers 
to a dispute with him at the Earl of Newport's house. At 
first he offered to meet "twelve of their wisest and most 
learned men ;" soon after, he said he would meet but six, and 
when they agreed to this, he reduced it to three only. The 
Friends, fearing he would decline altogether, hastened to the 
place appointed, where George Fox told Nicholas Bond and 
Edward Burrough to go up first and engage the Jesuit in con- 
versation, and that he would walk awhile in the yard, and then 
come up after them. He advised that they should state this 
question to him: "Whether or not the church of Borne, as 
it now stood, was not degenerated from the true church which 
was in the primitive times, from the life and doctrines, and 
from the power and spirit that they were in ?" They 
stated the question accordingly, and the Jesuit affirmed, "that 
the church of Rome now was in the virginity and purity of 
the primitive church." George Fox coming up at this junc- 
ture, asked him " whether they had the Holy Ghost poured 
out upon them as the apostles had?" 

Jesuit. "No." 



200 LIFE OF GEORGE FOX. 

George Fox. " Then if ye have not the same Holy Ghost 
poured forth upon you, and the same power and spirit that the 
apostles had, ye are degenerated from the power and spirit 
which the primitive church was in." 

There being little more to be said upon this point, George 
Fox queried, " What scripture have you for setting up clois- 
ters for nuns, abbeys and monasteries for men ; for all your 
several orders ; for your praying by beads and to images ; for 
making crosses ; for forbidding of meats and marriages, and 
for putting people to death for religion ? If you are in the 
practice of the primitive church, in its purity and virginity, 
then let us see by scriptures where ever they practised any such 
things." (For it had been agreed on both sides that they 
should prove by scripture what was advanced.) 

Jesuit. " There is a written word and an unwritten 
word." 

George Fox. "What dost thou call thy unwritten 
word?" 

Jesuit. " The written word is the scripture, and the un- 
written word is that which the apostles spoke by word of 
mouth; which are all those traditions that we practise." 

George Fox. " I desire thee to prove that by the scrip- 
tures." 

Jesuit. " The apostle Paul says, (2 Thess. ii. 5), * When 
I was with you, I told you these things.' That is, I told you 
of nunneries and monasteries, and of putting to death for 
religion, and of praying by beads and to images, and to all 
the rest of the practices of the church of Rome. This is 
the unwritten word of the apostles, which they told them, and 
has since been continued down by tradition unto these times." 

George Fox. " I desire thee to read that scripture again, 
that thou mayst see how thou hast perverted the apostle's 
words ; for that which the apostle there tells the Thessalo- 
nians, 'he had told them before,' is not an unwritten word, 
but is there written down, namely, ' That the man of sin, the 
son of perdition, shall be revealed before the great and terri- 



HIS CONTROVERSY WITH A JESUIT. 201 

ble day of Christ, which he was writing of, should come ; 
so this was not telling them any of those things that the 
church of Rome practises. In like manner the apostle, in 
the third chapter of that epistle, tells the church of some dis- 
orderly persons he heard were amongst them, busy bodies, 
who did not work at all : concerning whom he had commanded 
them by his unwritten word, when he was among them, that 
if any would not work, neither should they eat ; which now 
he commanded them again in his written word in this epistle.' 
(2 Thess. iii.) So this scripture affords no proof for your in- 
vented traditions." As the priest had no other scripture to 
offer, George Fox added, " This is another instance of the 
degeneration of your church into such inventions and tradi- 
tions as the apostles and primitive saints never practised." 
After this, the Jesuit advocated his sacrament of the altar, 
beginning with the paschal lamb, and the show-bread, and 
came to the words of Christ, " This is my body," and to what 
the apostle wrote to the Corinthians, concluding, " That after 
the priest had consecrated the bread and wine, it was immortal 
and divine, and he that received it received the whole Christ." 
George Fox, after following him through the scripture 
texts he had quoted, thus continued : " The same apostle told 
the Corinthians, after they had taken bread and wine, in 
remembrance of Christ's death, that they were reprobates, 
"if Christ was not in them;" but if the bread they ate was 
Christ, he must of necessity be in them, after they had eaten 
it. Besides, if this bread and this wine, which the Corinthi- 
ans ate and drank, was Christ's body, then how hath Christ a 
body in heaven?" And moreover, "Both the disciples at the 
supper, and the Corinthians afterwards, were to eat the bread 
and drink the wine" in remembrance of Christ, and to ' show 
forth his death till he came ;' which plainly proves the bread 
and wine which they took, was not his body. For if it had 
been his real body that they ate, then he had been come, and 
was there then present, and it had been improper to have 
done such a thing, in remembrance of him, if he had been 



202 LIFE OF GEORGE FOX. 

there present with them, as he must have been, if that bread 
and wine which they ate and drank, had been his real body.' 
As to those words of Christ, 'This is my body,' Christ 
calls himself a vine, and a door, and is called in scripture 
a rock. Is Christ therefore an outward rock, door, or vine?" 

Jesuit. " Oh ! those words are to be interpreted." 

George Fox. " So are those words of Christ, * This is 
my body.' Now seeing thou hast said, 'the bread and wine 
are immortal and divine, and the very Christ ; and that who- 
soever receives them, receives the whole Christ ; let a meeting 
be agreed on between some whom the pope and his cardi- 
nals shall appoint, and some of us ; let a bottle of wine and a 
loaf of bread be brought, and divided each into two parts, 
and let them consecrate which of those parts they will. Then 
set the consecrated and the unconsecrated bread and wine in 
a safe place, with a sure watch upon it ; and let trial be thus 
made, whether the consecrated bread and wine would not lose 
their goodness, and the bread grow dry and mouldy, and the 
wine turn dead and sour, as well and as soon as that which was 
unconsecrated. By this means, the truth of this matter may 
be made manifest. And if the consecrated bread and wine 
change not, but retain their savour and goodness, this may be 
a means to draw many to your church : if they change, de- 
cay, and lose their goodness, then ought you to confess and 
forsake your error, and shed no more blood about it; for 
much blood hath been shed about these things ; as in Queen 
Mary's days." 

Jesuit. " Take a piece of new cloth, and cut it into two 
pieces, and make two garments of it, and put one of them 
upon King David's back, and the other upon a beggar's, and 
the one garment shall wear away as well as the other." 

George Fox. "Is this thy answer?" 

Jesuit. "Yes." 

George Fox. " Then by this the company may all be 
satisfied, that your consecrated bread and wine is not Christ. 
Have ye told people so long, that the consecrated bread and 



HIS CONTROVERSY WITH A JESUIT. 203 

wine were immortal and divine, and that they are the very 
real body and blood of Christ, and dost thou now say, it will 
wear away or decay, as well as the other ? I must tell thee, 
Christ remains the same to-day as yesterday, and never 
decays, but is the saints' heavenly food, in all generations, 
through which they have life." 

The Jesuit made no reply to this, being willing to drop the 
subject ; for all the company saw his error, and that he could 
not defend his position. George Fox then queried of him, 
" Why does your church persecute and put people to death 
for religion?" 

Jesuit. " It is not the church that does it, but the magis- 
trates." 

George Fox. "Are not those magistrates counted, and 
called believers and christians ?" 

Jesuit. u Yes." 

George Fox. "Then are they not members of your 
church?" 

Jesuit. "Yes." 

George Fox. " I leave the people to judge, from his own 
confession, whether the church of Rome doth not persecute 
and put people to death for religion ?" 

Thus the controversy ended, and the subtilty of the priest 
was confuted. 



204 LIFE OF GEORGE FOX. 



CHAPTER XIV. 

Interview with Cromwell, and letter to him — Letter to Lady Claypole— 
To the Protector, on persecution — Sufferings of Friends — Letter to 
Parliament — Last interview with Cromwell — Death of the Protector — 
His character — Independents' declaration, and George Fox's answer 
— Illness of George Fox at Reading — His epistle to Friends against 
war — Richard Cromwell — Changes of government — General Monk — 
Commotion in London — George Fox visits the west of England — 
Meeting in the orchard at Bristol. 

1658-9. 

During the sojourn of George Fox in London, he was 
assiduously engaged in preaching the gospel, defending his 
principles by controversy, and attending to the sufferings of 
his friends, who were still subjected to heavy fines, and long 
imprisonments, on account of their religious testimonies. In 
an interview with Cromwell, he laid these sufferings before 
him, and doubtless reminded him of his own professions in 
favour of religious liberty. He also warned the Protector 
against accepting the regal title which the Parliament wished 
to confer upon him, and he concluded by telling him that if 
he did not avoid these things, " He would bring shame and 
ruin upon himself and his posterity." This remonstrance 
was well received, and soon after the interview the following 
letter was written : 

" Protector ! who hast tasted of the power of God, 
which many generations before thee have not so much, since 
the days of apostacy from the apostles, take heed that thou 
lose not thy power ; but keep kingship off thy head, which the 
world would give to thee ; and earthly crowns under thy feet, 
lest with that thou cover thyself, and so lose the power of 
God. When the children of Israel went from that of God in 
them, they would have kings, as other nations had, as trans- 



HIS LETTER TO LADY CLAYPOLE. 205 

gressors had ; and so God gave them one ; and what did they 
do then ? And when they would have taken Christ, and made 
him a king, he hid himself from them ; he was hid from that 
which would have made him a king, he who was the king of 
the Jews inward. Oh ! Oliver, take heed of undoing thy- 
self, hy running into things that will fade, the things of this 
world, that will change. Be subject and obedient to the Lord 
God. 

George Fox."* 

About this time, Lady Claypole, the favourite daughter of 
the Protector, being sick and much troubled in mind, could 
obtain no comfort from any that attended her ; whereupon 
George Fox wrote to her as follows : 

" Friend : — Be still and cool in thy own mind and spirit 
from thy own thoughts, and then thou wilt feel the principle 
of God to turn thy mind to the Lord, from whom life comes ; 
whereby thou mayst receive his strength and power to allay 
all storms and tempests." .... " Keep in the fear 
of the Lord God; that is the word of the Lord unto thee. 
For all these things happen to thee for thy good, and for the 
good of those concerned for thee, to make you know your- 
selves and your own weakness, that ye may know the Lord's 
strength and power, and may trust in him." .... 
" The same light which lets you see sin and transgression, will 
let you see the covenant of God, which blots out your sin and 
transgression, which gives victory and dominion over it, and 
brings into covenant with God." .... " So in the 
name and power of the Lord Jesus Christ. God Almighty 
strengthen thee. 

George Fox." 

When this letter was read to her, she said it stayed her 
mind for the present. 

At this time, a public subscription for the relief of the 
suffering Protestants of Poland and Bohemia being recom- 
mended by the Protector, and a proclamation having been 

* Sewel, I. 182. 



206 LIFE OF GEORGE FOX. 

recently issued for a day of fasting and humiliation, on account 
of the Waldenses, who were persecuted by the Duke of Savoy, 
George Fox was induced to write a letter to the Protector and 
principal officers of government, to show the nature of the 
true fast which God requires, and to make them sensible of 
their injustice and self-condemnation, in blaming the Papists 
for persecuting the Protestants, while they were themselves 
guilty of the same. 

It is not surprising that he had no confidence in the sancti- 
monious professions of the men then in power, for their con- 
duct afforded no evidence of a christian spirit. "Divers 
times," he says, "both in the time of the Long Parliament 
and of the Protector, (so called,) and of the committee of 
safety, when they proclaimed fasts, I was moved to write to 
them, and tell them their fasts were like unto Jezebel's : for 
commonly, when they proclaimed fasts, there was some mis- 
chief contrived against us. I knew their fasts were for strife 
and debate, to smite with the fist of wickedness ; as the New 
England professors soon after did ; who, before they put our 
friends to death, proclaimed a fast also." The following pas- 
sage from a letter, written in London, by Richard Hubber- 
thorn to George Fox, throws some light upon the course pur- 
sued by Cromwell. " This week did the mayor and aldermen 
and common councilmen of this city go up to Whitehall, to 
Oliver, and he made a speech among them, concerning the 
danger of enemies, and of Charles being ready in Flanders to 
come over with an army into England ; and in his declaration 
he spoke more against Friends than ever before he formerly 
expressed, saying that there was a good law made against the 
Quakers, and that they did well to put it in execution, and he 
would stand by them ; for, he said, they were against both 
magistracy and ministry. So he and they are all hardened 
against the truth-; and all their pretences of setting Friends 
at liberty, which they were once about, are now ceased ; and 
they are only plotting how to exalt themselves in the earth." * 

* Barclay's Letters of Early Friends, No. XX. (16th of 1st mo. 1657.) 



HIS LETTER TO PARLIAMENT. 207 

It was now a time of great suffering among the Friends, 
there being seldom fewer than a thousand of them in prison, 
besides the frequent abuse of their persons, and the spoiling 
of their goods. Many were led by a sense of duty, to go to 
the Parliament and offer themselves " to lie in the same prisons 
where their friends lay, in order that the prisoners might come 
forth," and not perish in the foul and loathsome jails. "This 
we did," says George Fox, "in love to God and our brethern, 
that they might not die in prison ; and in love to those that 
cast them in, that they might not bring innocent blood upon 
their own heads, which we knew would cry to the Lord, and 
bring his wrath, vengeance and plagues upon them." Little 
attention was paid to these noble and disinterested offers, 
which were too often answered only with threats or blows. 

The Parliament, being mostly composed of those who made 
great professions of sanctity, George Fox, in order to reprove 
their hypocrisy sent them the following lines : 

" Friends : — do not cloak and cover yourselves : there 
is a God that knoweth your hearts, and that will uncover you. 
He seeth your way. " Wo be to him that cover eth, but not 
with my Spirit, saith the Lord." Do ye act contrary to the 
law, and then put it from you ? Mercy and true judgment 
ye neglect. Look, what was spoken against such. My 
Saviour spoke against such ; \ I was sick, and ye visited me 
not : I was hungry, and ye fed me not : I was a stranger, 
and ye took me not in : I was in prison, and ye visited me 
not.' But they said, 'When saw we thee in prison, and did 
not come to thee V ' Inasmuch as ye did it not unto one of 
these little ones, ye did it not unto me.' Friends, ye im- 
prison them that are in the life and power of truth, and yet 
profess to be the ministers of Christ ; but if Christ had sent 
you, ye would bring out of prison, out of bondage, and receive 
strangers. Ye have lived in pleasure on the earth, and been 
wanton ; ye have nourished your hearts, as in a day of 



208 LIFE OF GEORGE FOX. 

slaughter; ye have condemned and killed the just, and he 
doth not resist you. 

George Fox." 

Having been some time in London, he now felt at liberty 
to leave the city ; but, as he was going out in company with 
two of his friends, they were arrested by two troopers of 
Colonel Hacker's regiment, and were taken to the Mews, 
where, after being detained a short time without examination, 
they were liberated. The same day he went to Hampton 
Court to speak to the Protector, concerning the sufferings of 
Friends. This interview, which proved to be his last with 
Cromwell, is thus related in his Journal : 

" I met him riding into Hampton Court Park ; and before 
I came to him, as he rode at the head of his life-guard, I saw 
and felt a waft (or apparition) of death go forth against him ; 
and when I came to him, he looked like a dead man. After 
I had laid the sufferings of Friends before him, and had 
warned him, as I was moved to speak to him, he bid me come 
to his house. So I returned to Kingston, and the next day 
went to Hampton Court, to have spoken further with him. 

But when I came, he was sick, and Harvy, who waited 

on him, told me, the doctors were not willing I should speak 
with him. So I passed away, and never saw him more." 

The extraordinary career of Cromwell was now drawing to 
its close. The mighty potentate whose sway was absolute at 
home, and whose arms inspired terror abroad, had for some 
time past been subject to a wasting disease, aggravated, it is 
said, by the dread of assassination, and the reproaches of a 
wounded conscience. The death of his favourite daughter, 
Lady Claypole, had preyed upon his spirits ; and the more 
especially as she, in her last illness, " had lamented his san- 
guinary measures, and urged him to compunction."* Being 
apprehensive that his disease would prove fatal, he asked 
Doctor Godwin, one of his preachers, " Whether a man could 

* Hume, IV. 128-9. 



CONTRAST BETWEEN CROMWELL AND FOX. 209 

fall from grace ?" which the doctor answering in the negative, 
the Protector replied, " Then I am safe, for I am sure that I 
was once in a state of grace/'* It is said, however, by the 
advocates of Cromwell, that in the solemn hour of approaching 
dissolution, " he declared that all he had done had been for 
the welfare of the nation, to save it from anarchy, and from 
another war." And moreover, it is asserted that he then 
" showed much inward consolation and peace, annihilating and 
judging himself before God."f 

He died on the third of September (then the 7th month), 
1658, being the anniversary of his famous battles of Dunbar 
and Worcester, a day he always celebrated by rejoicings in 
honour of those signal victories. 

Among all the great men and master spirits, whose minds 
were developed during the troubled and eventful period of the 
civil war in England, none were more remarkable for their 
qualities and their success, nor do any afford a more striking 
contrast in their characters, than George Fox and Oliver 
Cromwell. Both were endowed with great talents, and sub- 
jected to deep spiritual conflicts ; but how different were the 
results in their principles and conduct ! Cromwell took up 
arms to resist his sovereign, signed the warrant for his execu- 
tion, became the chief actor in some of the bloodiest battles 
on record, and, in his Irish campaign, " showed towards his 
enemies greater severity than had ever, perhaps, been exer- 
cised by the pagan leaders of antiquity." J Yet, being under 
the influence of a delusive fanaticism, he could thank God for 
victories stained with crime, saying, " God made them as 
stubble to our swords." " This is no other than the work of 
God, and he must be a very atheist that does not acknowledge 
it. 

George Fox, being called* to a spiritual warfare, and becom- 
ing a subject of Christ's peaceable kingdom, did not "meddle 
with the powers of the earth," nor could he take up the sword, 
even in self-defence. Like his Divine Master, he was willing 

* Neal, II. 181. f D Aubigne's Cromwell, 263. % Ibid, 109. 
14 



210 LIFE OP GEOKGE FOX. 

to suffer for the truth, giving his cheek to the smiter, and not 
returning insult with injury, but "overcoming evil with good." 

Cromwell, having attained to absolute power, professed to 
be the guardian of the church, and the champion of religious 
freedom ; yet he suffered his name and his power to be used 
for the persecution of the Friends, thus destroying the liberty 
he professed to guard. George Fox was the staunch and con- 
sistent advocate of religious liberty, which he advanced by 
suffering, and by preaching the truths of the gospel. 

The power of Cromwell died with him, being founded on 
usurpation, and supported by the sword : that of George Fox 
still survives, and continues to spread in ever- widening circles ; 
being founded on religious principles, that are in their nature 
imperishable. 

A short time before the death of the Protector, the minis- 
ters of the Independents, or Congregational churches, in 
London, met together, and proposed that there should be a 
conference of ministers and messengers from their churches 
in city and country, in order to prepare a declaration of their 
faith. To this proposition Cromwell reluctantly consented, 
but their assembly, which was convoked at the Savoy, in 
London, did not take place till more than a month after his 
decease. They adopted, with some slight alterations, the 
doctrinal articles of the Westminster Assembly, and, in rela- 
tion to church government, substituted new articles of their 
own, declaring the independency of each congregation, in the 
appointment of its officers, and the administration of its dis- 
cipline.* 

George Fox having obtained a copy of this declaration of 
faith, before its publication, wrote strictures on it, " and when 
their book of church faith was sold up and down the streets, 
his answer to it was sold also." /This gave umbrage to some 
of the members of Parliament, one of whom told him, 
"They must have him to Smithfield," but he replied that 
"he was above their fires, and feared them not." He desired 

* Neal, II. 178-9. 



EXPOSTULATES WITH THE POPULACE. 211 

them to consider, " Had all people been without a faith these 
1600 years, that now the priests must make them one ? Did not 
the apostle say, that Jesus was the author and finisher of their 
faith ? And since Christ Jesus was the author of the apostle's 
faith, of the Church's faith in the primitive times, and of the 
martyrs' faith, should not all people look unto him to be the 
author and finisher of their faith, and not to the priests?" 
Major Wiggan being present, asserted that " Christ had 
taken away the guilt of sin, but had left the power of sin re- 
maining in us." George Fox answered, " That was strange 
doctrine ; for Christ came to destroy the devil's works, and 
the power of sin, and so to cleanse man from sin." 

At a meeting about seven miles from London, the populace 
usually came from several adjacent parishes to abuse Friends, 
whom they often beat and bruised exceedingly. On one occa- 
sion, about eighty persons were maltreated by them, some 
having their coats and cloaks torn off, others being thrown 
into ditches and ponds, or smeared with dirt. George Fox, 
being informed of these proceedings, was moved to attend the 
next meeting at that place. When he came, he directed 
Friends to bring a table, and set it in the close where they 
met. The rabble came as usual, and he stood upon the table 
with a bible in his hand, showing them the fruits of their priests' 
teaching, and expostulating with them for their unchristian 
conduct, until they became ashamed, and were quiet. He then 
opened the scriptures to them, showing that the principles of 
Friends agreed therewith, and the meeting ended in peace. 

Soon after this he went to Reading, where, being under 
great sufferings and exercises, " his countenance was altered, 
and his body became poor and thin." He was impressed 
with a sense and belief that great confusion was coming upon 
the people, and that the powers of government would be 
shaken. He saw that a great deal of hypocrisy, deceit, and 
strife prevailed among the people, " so that they were ready 
to sheathe their swords in one another's bowels." " There 
had been tenderness among them formerly, when they were 



212 LIFE OF GEORGE FOX. 

low, but when they got up, had killed, and taken possession, 
they came to be as bad as others." . . . " They had hardened 
themselves by persecuting the innocent, and were at this time 
crucifying the seed, Christ, both in themselves and others. 
"I had," says George Fox, "a sight and sense of the king's 
return a good while before, and so had some others. I wrote 
to Oliver several times, and let him know, that while he was 
persecuting God's people, they whom he accounted his enemies 
were preparing to come upon him. When some forward 
spirits that came amongst us, would have bought Somerset- 
house, that we might have meetings in it, I forbade them to 

do so : for I then foresaw the king's coming in again." 

"I saw that a great stroke must come upon those in power: 
for they that had then got possession were so exceedingly 
high, and such great persecution was acted by them who 
called themselves saints, that they would take from Friends 
their copy-hold lands, because they could not swear in their 
courts. Sometimes, when we laid these sufferings before 
Oliver Cromwell, he would not believe it, Wherefore 
Thomas Aldam and Anthony Pearson were moved to go 
through all the jails in England, and to get copies of Friends' 
commitments under the jailor's hands, that they might lay the 
weight of their sufferings upon Oliver Cromwell. And when 
he refused to give order for the releasing of them, Thomas 
Aldam was moved to take his cap off his head, and rend it in 
pieces before him, and say unto him, " So shall thy govern- 
ment be rent from thee and thy house." 

After remaining some weeks at Reading, George Fox, 
having regained his strength, returned to London. The body 
of Oliver Cromwell was then lying in state, previous to his 
interment ; which did not take place till more than eleven 
weeks after his decease.* The great hall of Somerset-house, 
where he lay, was lighted with four or five hundred candles ; 
his effigy was exhibited, and near it were men stationed, 
sounding with trumpets. George Fox, being grieved and dis- 

* Xeal, II. 181, and Note. 



THE PROTECTORATE OF RICHARD. 213 

gusted with this pompous ceremony, so much at variance with 
all the professions of the Puritans, wrote a letter of expostu- 
lation to those who were concerned in it. 

He also wrote an epistle to Friends, exhorting them to keep 
clear of all "the plotting and contriving" by which the several 
political factions sought to promote their own aggrandizement. 
"You are called to peace," he says, "therefore follow it; that 
peace is in Christ, not in Adam in the fall. All that pretend 
to fight for Christ are deceived, for his kingdom is not of this 
world, therefore his servants do not fight. Fighters are not 
of Christ's kingdom, but are without Christ's kingdom; for 
his kingdom stands in peace and righteousness, but fighters 
are in the lust : and all that would destroy men's lives are not 

of Christ's mind, who came to save men's lives." 

" All that pretend to fight for the gospel are deceived ; for 
the gospel is the power of God which was before the devil, or 
the fall of man was : and the gospel of peace was before 
fighting was. Therefore they that pretend fighting, and talk 
of fighting so, are ignorant of the gospel. All that talk of 
fighting for Sion, are in darkness; Sion needs no such 
helpers."* 

At this time, the British government was subjected to many 
sudden and surprising mutations. On the death of the Pro- 
tector, his son Richard was proclaimed his successor ; but 
being a man of easy temper and humane feelings, he would 
not adopt the severe measures deemed necessary to maintain 
his authority. The powerful army which had sustained his 
father, was governed by officers who were republicans in prin- 
ciple, or jealous of the young Protector. At their instance, 
he dissolved the Parliament which had just been elected ; and 
having, by this fatal step, lost the only stay that could support 
his authority, he resigned the Protectorship, and retired to 
the shades of private life. 

The officers of the army summoned the remains of the old 
Parliament which had been dissolved by Oliver ; and this body, 

* Journal, I. 382. 



214 LIFE OF GEORGE FOX. 

on assuming the government, immediately declared for a 
Commonwealth without a chief magistrate, or house of peers. 
The Parliament next attempted to control the military officers 
who had restored them to power ; but these not submitting, 
secured the avenues to the Parliament House, prevented the 
members from assembling, and appointed a committee, chiefly 
from among themselves, to exercise supreme authority. This 
was the committee of safety, of which Sir Henry Vane~ was 
chairman. They retained their supremacy but a short time ; 
for being informed that General Monk, who had been Crom- 
well's chief commander in Scotland, was marching into Eng- 
land with his army, they resigned their authority, and restored 
the Parliament, which met again the 26th of December (10th 
month 0. S.), 1659. This Parliament was called the Rump, 
probably because a part of its members had been secluded by 
Cromwell, in 1648. The Presbyterian party being predomi- 
nant in London, insisted on the restoration of these members 
to their seats ; and when General Monk arrived in the metro- 
polis, he united with them, and carried that measure. The 
House, thus augmented, being under the control of the Pres- 
byterians, immediately passed an act to revive the solemn 
league and covenant, and to establish their creed and directory 
as the state religion. In compliance with the demand of 
General Monk, and the prevalent wish of the nation, the Par- 
liament then decreed its own dissolution, and the election of a 
new Parliament, to meet in the spring of 1660. 

While these rapid and violent changes were taking place, 
the nation was in a state of great agitation. Each of the 
contending parties endeavoured to gain partisans, and some 
persons, who attended Friends' meetings, were only prevented 
from taking up arms by the influence of George Fox. While 
the committee of safety was in power, great places and com- 
mands were tendered to some of the Friends if they would 
take up arms for the commonwealth; but they declined all 
such offers, and publicly maintained their peaceable principles, 
declaring that " their weapons were not carnal, but spiritual." 



CONTROVERSY WITH A CLERGYMAN. 215 

During this season of commotion, George Fox addressed a 
letter to Friends, warning them to " keep out of the powers 
of the earth, which run into wars and fightings," — to take 
heed of meddling with other men's matters, and to dwell in 
the power of the Lord, and in unity and love one to another." 

After some stay in London, he travelled through several 
counties, and coming to Norwich in the early part of winter, 
1659, he held a meeting, which was largely attended. Among 
the audience were several clergymen, one of whom, named 
Townsend, stood up and cried, "Error, blasphemy, and an 
ungodly meeting!" 

George Fox. " I desire thee not to burden thyself with 
that which thou canst not make good. What is our error and 
blasphemy ? As for an ungodly meeting, I do believe there 
are many people here who fear God, and therefore it is both 
unchristian and uncivil to charge civil, godly people with an 
ungodly meeting." 

Townsend. " The error and blasphemy is in your saying 
that people must wait on God by his power and spirit, and 
feel his presence when they do not speak words." 

George Fox. " Did not the apostles and holy men of 
God hear God speak to them in their silence, before they 
spake forth the scripture, and before it was written." 

Townsend. "Yes. David and the prophets did hear God 
before they penned the scriptures, and felt his presence in 
silence before they spake them forth." 

George Fox. " All people take notice, he said this was 
error and blasphemy in me to say those words, and now he 
hath confessed it is no more than the holy men of God in 
former times witnessed." 

This controversy being ended, the meeting became quiet, 
and was crowned with the evidence of divine favour, insomuch 
that even the rude people who came to oppose, desired another 
meeting. 

He returned to London about the time that General Monk 
arrived there, when the city was dismantled of its gates. 



216 LIFE OP GEORGE FOX. 

"Long before this," he says, "I had a vision, wherein I saw 
the city lie in heaps, and the gates down ; and it was then 
represented to me, just as I saw it several years after, lying 
in heaps when it was burned." He had frequently warned 
the people and their rulers of "the day of recompense that 
was coming upon them," but they rejecting his admonitions, 
he now was moved to write them a letter to remind them of 
the prophecies spoken by the Lord's servants, which were 
evidently being fulfilled. 

From London he set out on a journey to the western 
counties of England, during which he encountered some 
opposition, but had many precious meetings. While he was 
in Cornwall, there were many shipwrecks about the Land's- 
End, and he was shocked at the conduct of the people, in 
plundering the wrecks. "It was," he says, "the custom of 
that country : at such a time both rich and poor went out to 
get as much of the wreck as they could, not caring to save 
the people's lives ; and in some parts of the country, they 
called shipwrecks God's grace. It grieved my spirit to hear 
of such unchristian actions, considering how far they were 
below the heathen at Melita, who received Paul, made him a 
fire, and were courteous towards him, and those that suffered 
shipwreck with him. Wherefore I was moved to write a 
paper, and send it to all the parishes, priests, and magistrates, 
to reprove them for such greedy actions, and to warn and 
exhort them, that if they could assist to save people's lives, 
and preserve their ships and goods, they should use their dili- 
gence therein ; and consider, if it had been their own condi- 
tion, they would judge it hard, if they should be upon a wreck, 
and the people should strive to get what they could from them, 
and not regard their lives." 

" This paper had good service among people : and Friends 
have endeavoured much to save the lives of men, in time of 
wrecks, and to preserve the ships and goods for them. And 
when some, who suffered shipwreck, have been almost dead 
and starved, Friends have taken them to their houses to sue- 



HIS SERMON NEAR BRISTOL. 217 

cour and recover them, which is an act to be practised by all 
true christians." 

During this journey, he came to the city of Bristol, and 
attended a meeting in the orchard, where Friends frequently 
met for Divine worship. On this occasion, he was remark- 
ably preserved from the intended violence of a drunken sol- 
dier, who came near him with a drawn sword, having bound 
himself with an oath, "to cut down and kill the man that 
spoke." This preservation, he attributed to " the Lord's 
power which came over all, and chained him with the rest," 
so that they had a blessed meeting, and ascribed the praise 
to the Lord's everlasting power and presence. 

He also attended a General Meeting at Edward Pyot's, 
near Bristol, " at which it was judged, there were some thou- 
sands of people. Of this meeting, he says in his Journal, 
" It was very quiet, and many glorious truths were opened to 
the people, and the Lord Jesus Christ was set up, who is the 
end of all figures and shadows of the law, and the first cove- 
nant." .... "Christ saith to his disciples, 'Be ye perfect 
even as your Heavenly Father is perfect :' and he, who him- 
self was perfect, comes to make man and woman perfect 
again, and brings them again to the state which God made 
them in. So he is the maker up of the breach, and the 
peace betwixt God and man. 

" That this might the better be understood, by the lowest ca- 
pacities, I used a comparison of two old people, who had their 
house broken down by an enemy, so that they, with all their 
children, were liable to all storms and tempests. And there 
came some to them, that pretended to be workmen, and offered 
to build up their house again, if they would give them so 
much a year ; but when they had got their money, they left 
their house as they found it. After this manner came a 
second, third, fourth, fifth, and sixth, each with his several 
pretence, to build up the old house, and each got the people's 
money, and then cried, ' They could not rear up the house, 



218 LIFE OF GEORGE FOX. 

the breach could not be made up ; for there is no perfection 
here." They tell them, the house can never be perfectly 
built up again in this life, though they have taken the people's 
money for doing it. For all the sect-masters in Christendom 
(so called) have pretended to build up Adam's and Eve's fallen 
house, and when they have got people's money, tell them the 
work cannot be perfectly done here ; so their house lies as it did. 
But I told the people, Christ was come to do it freely, who by 
one offering, hath perfected forever all them that are sancti- 
fied, and renews them up into the image of God which man 
and woman were in before they fell, and makes man's and 
woman's house as perfect again as God made them at the 
first ; and this Christ, the Heavenly Man, doth freely. There- 
fore, all are to look unto him, and all that have received him 
are to walk in him, the Life, the Substance, the First, and the 
Last; the Rock of Ages, the Foundation of many genera- 
tions." 



3c 



RESTORATION OF CHARLES II. 219 



CHAPTER XV. 

Restoration and promises x)f Charles II. — Wickedness in London — 
Letter of R. Hubberthorn — George Fox attends general meetings at 
Balby and Skipton — He is arrested at Swarthmore and committed to 
Lancaster jail — M. Fell applies to the King — George Fox's letter to 
the King — Book called the " Battledoor" — George Fox's examination 
in London — Released by the King's order — Seven hundred Friends 
released from prison — Fifth-monarchy insurrection — Persecution of 
Friends — Four thousand in prison — Declaration presented to the 
King — He orders the liberation of Friends — Execution of the Regi- 
cides — George Fox and the Jesuits—Account of the martyrdom of 
Friends in Boston — Deputies of Massachusetts in London — Their 
interview with George Fox — Union of Church and State in Massa- 
chusetts the cause of persecution. 

1660-1. 

In the year 1660, Charles II. was recalled from exile, and 
placed on the throne of his ancestors ; which was effected by 
general consent, and without the effusion of blood. The 
nation being wearied with successive revolutions, and anxious 
for repose, welcomed with joyful acclamations the returning 
monarch, and fondly hoped that the evils of anarchy were 
about to be succeeded by the blessings of order and of law. 

Prior to his embarkation for England, the King had issued 
from Breda a declaration, addressed to the British people, in 
which he promised " liberty to tender consciences, and that no 
man should be disquieted or called in question for differences of 
opinion in matters of religion, which do not disturb the peace 
of the kingdom." * This promise had given to the Friends, 
who were suffering under persecution, reason to hope that 
their burdens would be lightened and their liberties secured. 
These pleasing anticipations were not realized, for how much 
soever the king may have been inclined by the lenity of his 
temper to discourage persecution, his good intentions were 

* Sewel, I. 300. 



220 LIFE OF GEORGE FOX. 

frustrated by his fondness for pleasure, and aversion to busi- 
ness. The nation was not yet prepared to tolerate a people 
whose principles and practice were alike repugnant to the 
licentious populace and to the rigid professors of a ceremonial 
religion. To the former they were obnoxious by their stern 
opposition to all immorality, — to the latter by their uncom- 
promising testimony against a mercenary priesthood. 

The state of society in London at the time of the restora- 
tion is thus described by a contemporary writer : " The roar- 
ing, swearing, drinking, revelling, debauchery, and extrava- 
gance of that time I cannot forget, with the menacing and 
threats of the rabble against all sobriety, and against religious 
people and their meetings, which they expected should be now 
totally suppressed and brought to nothing." * 

There is still extant a letter from Richard Hubberthorn to 
George Fox, dated 29th of 3d month, (May,) 1660, being the 
day of the king's arrival in the metropolis, from which the 
following passages are selected : f " The wickedness in this 
city is so great, that it is past expression, and everywhere in 
the nation it abounds as a flood ; and Friends everywhere 
pass in the hazard of their lives and of great sufferings." . . 
"It is only the power of the Lord God that pre- 
serves us here in this city from the rage of the wicked, which 
is very high. At our meeting this day at Westminister, in 
the morning, the people were very rude, and had almost 
broken the meeting ; but afterwards some soldiers came, and 
did quiet the rude people, and set a guard at the door ; and 
so the meeting was kept quiet, and ended quiet. This day, 
King Charles and his two brethren, James and Henry, came 
into the city. Charles is of a pretty sober countenance, 
but the great pride and vanity of those that brought him in, 
is inexpressible ; and he is in danger to be brought (or 
wrought) to those things which he in himself is not inclined 

* Mem. of W: Crouch, chap. III. 

f Barclay's Letters of Early Friends, 349. 



GENERAL MEETING AT BALBY. 221 

unto. The great excess and abomination that hath been used 

this day, in this city, is inexpressible. 

"I know not as yet when I shall come from this city; for 

the service is very great. 

Richard Hubberthorn."* 

George Fox, after visiting his relatives at Drayton, in the 
early part of this year, proceeded on his travels in the gospel 
ministry, and attended the General Meeting of Friends at 
Balby, in Yorkshire, which was held in a great orchard, at 
John Killam's, several thousands of persons being assembled. 
He had heard that a troop of horse from York, with the 
neighbouring militia, were to be sent to break up the meeting, 
but he went in, and stood upon a stool to preach. After he 
had spoken some time, two trumpeters came near him, sound- 
ing their trumpets, and the captain of the troop cried aloud, 
"Divide to the right and left, and make way." Then he 
rode up to George, and said to him, " Come down, for I am 
come to disperse the meeting." 

George Fox. "It is known to all that we are a peaceable 
people ; we are used to having such meetings, but if thou 
apprehends we are met in a hostile way, I desire thee to 
search among us, and if any be found in possession of sword 
or pistol, let such suffer." 

Captain. " I must see you dispersed, for I have come all 
night on purpose to disperse you." 

George Fox. " What honour will it be to thee to ride 
with swords and pistols amongst so many unarmed men and 
women ? If thou wilt be still and quiet, the meeting will 
probably not continue above two or three hours ; as we came 
peaceably together, so we shall part, for thou mayest perceive 
the meeting is so large that all the country around cannot 
entertain them, and they intend to depart for their homes 
to-night." 

Captain. " I cannot stay to see the meeting ended, but 
must disperse it before I go." 

* Letters of Early Friends, XXXIII. 



222 LIFE OF GEORGE FOX. 

George Fox. " If thou canst not stay, I desire thee to 
leave a dozen of thy soldiers, to see the order and peaceable- 
ness of our meeting." 

Captain. " I will give you an hour's time." 

Then leaving half-a-dozen of his soldiers, he withdrew with 
his troop. The soldiers who remained, being hospitably en- 
tertained by the Friends, told them " They might stay till 
night if they would ;" and so far were these troopers from 
disturbing the meeting, that they were rather assistant to 
Friends, by preventing the militia from doing the mischief 
they intended. 

" We stayed," writes George Fox, " about three hours after, 
and had a glorious, powerful meeting ; for the presence of the 
living God was manifest amongst us, and the seed Christ was 
set over all. Friends were built upon him, the foundation, 
and settled under his glorious heavenly teaching. After 
meeting, Friends passed away in peace, greatly refreshed with 
the presence of the Lord, and filled with joy and gladness, 
that the Lord's power had given them such dominion." . . . 
" Yet this captain was a desperate man ; for it was he that 
said to me in Scotland, ' He would obey his superior's com- 
mands ; if it was to crucify Christ, he would do it, or execute 
the Great Turk's commands against the Christians, if he was 
under him.' So that it was the eminent power of the Lord 
that chained both him and his troopers, and those envious 
militia soldiers also, who went away, not having power to hurt 
any of us, nor to break up our meeting." 

Soon after, he was present at another General Meeting, held 
at Skipton, where Friends from most parts of the nation were 
convened for the transaction of business relating to the church 
both in England and beyond the seas.* 

He also attended a General Meeting of Friends at Arnsicle, 
for the counties of Westmoreland, Cumberland, and Lan- 
cashire ; after which, accompanied by Francis Howgill and 
Thomas Curtis, he proceeded to Swarthmore-hall. While 

* See Dissertation on Discipline — Charity, &c. 



BROUGHT BEFORE MAJOR PORTER. 223 

here, he was arrested under a warrant from Henry Porter, 
formerly a major in Cromwell's army, but now a justice under 
King Charles. Being taken to the constable's house, he was 
guarded there by fifteen or sixteen men, "some of whom," he 
says, " sat in the chimney, for fear he should go up it ; such 
dark imaginations possessed them. One of them said, he did 
not think a thousand men could have taken him." 

After suffering much abuse, he was brought before Major 
Porter, at Lancaster, who asked him why he came into the 
country in that troublesome time ? He answered, " Our 
meetings are known throughout the nation to be peaceable, 
and we are a peaceable people." He was then committed to 
the " Darkhouse" in Lancaster castle, to be kept a close pris- 
oner until he should be delivered by the King or Parliament, 
and he was refused a copy of the mittimus which he requested. 
Two of his friends being permitted to read it, informed him 
that he was charged with being " a person generally suspected 
to be a common disturber of the peace of the nation, an 
enemy to the king, and a chief upholder of the Quaker sect ; 
and that he, with others, had endeavoured to raise insurrec- 
tions, and embroil the whole country in blood." These false 
accusations he answered by a public declaration, in which the 
following passage occurs : "It is much that he should say 
I am an enemy to the king, for I have no reason so to be, he 
having done nothing against me. But I have been often impris- 
oned and persecuted these eleven or twelve years by those that 
have been both against the king and his father, even the party 
that Porter was made a major by and bore arms for ; but not 
by them that were for the king. I was never an enemy to 
the king, nor to any man's person upon earth." 

In order to lay before the king this harsh treatment and 
unjust imprisonment, Margaret Fell went to London. She 
was accompanied in this work of mercy by Ann Curtis, whose 
father, a distinguished royalist, was hanged near his own door 
for endeavouring to effect the king's restoration. They were 
kindly received at Court, and a writ of habeas corpus was 



224 LIFE OF GEORGE FOX. 

issued to bring him before the judges in London. After many de- 
lays, the writ was served upon the sheriff, who required George 
Fox to enter into a bond to pay the expense of his removal, 
which he refusing to do, was left in prison some time longer. 
While thus imprisoned, he gave forth the following paper : 

" True religion is the true rule and right way of serving 
God. And religion is a pure stream of righteousness flowing 
from the image of God, and is the life and power of God 
planted in the heart and mind by the law of life, which bring- 
eth the soul, mind, spirit, and body to be conformable to God, 
the Father of spirits, and to Christ ; so that they come to 
have fellowship with the Father and the Son, and with all his 
holy angels and saints. This religion is pure from above, un- 
defiled before God, leads to visit the fatherless, widows, and 
strangers, and keeps from the spots of the world. This reli- 
gion is above all the defiled, spotted religions in the world, 
that keep not from defilements and spots, but leave their pro- 
fessors impure ; . . . whose fatherless, widows, and strangers 
beg up and down the streets." 

He also addressed a letter to the King : 

" King Charles : — Thou earnest not into this nation by 
sword, nor by victory of war, but by the power of the Lord. 
Now, if thou dost not live in it, thou wilt not prosper. If the 
Lord hath showed thee mercy, and forgiven thee, and thou 
dost not show mercy and forgive, God will not hear thy 
prayers, nor them that pray for thee. If thou dost not stop 
persecution and persecutors, and take away all laws that hold 
up persecution about religion; if thou persist in them, and 
uphold persecution, that will make thee as blind as those that 
have gone before thee ; for persecution hath always blinded 
those that have gone into it. Such God, by his power, over- 
throws, doth his valiant acts upon, and bringeth salvation to 
his oppressed ones. If thou bear the sword in vain, and let 
drunkenness, oaths, plays, May-games, with such like abomi- 
nations and vanities, be encouraged, or go unpunished, as 
setting up of May-poles, with the image of the crown atop of 



THE BATTLEDOOR. 225 

them, &c, the nation will quickly turn like Sodom and Go- 
morrah, and be as bad as the old world, who grieved the Lord 
till he overthrew them ; and so he will you, if these things be 
not suppressed. Hardly was there so much wickedness at 
liberty before as there is at this day, as though there was no 
terror nor sword of magistracy; which doth not grace a 
government, nor is a praise to them that do well. Our prayers 
are for them that are in authority, that under them we may 
live a godly life, in which we may have peace, and that we 
may not be brought into ungodliness by them. Hear and 
consider, and do good in thy time, whilst thou hast power ; 
be merciful and forgive ; that is the way to overcome and 
obtain the kingdom of Christ. 

George Fox." 

During his imprisonment at Lancaster castle, a book, enti- 
tled the "Battledoor," was published, which was written at 
his instance by John Stubbs and Benjamin Furley. In this 
work examples were introduced from about thirty languages, 
ancient and modern, " to show that every language had its 
peculiar denomination for the singular and plural number in 
speaking to persons, and in every place where the description 
began, the shape of a battledoor was delineated." 

The learning displayed in this book, and the odd appear- 
ance of its pages, marked with black lines in the shape of a 
battledoor, attracted considerable attention. Copies of it 
were presented to the king and his counsel, to the bishops of 
Canterbury and London, and to the two Universities. It was 
intended to prove that the use of thee and thou to a single 
person was the ancient and proper mode of address among all 
people until language was corrupted in order to flatter human 
pride. The king acknowledged that " it was the proper lan- 
guage of all nations," and it was thought the publication had 
some influence in reconciling reflecting minds to the peculiar 
address of Friends. 

At length, the sheriff of Lancaster, finding George Fox 
would not yield to his demands, and being unwilling to incur 
15 



226 LIFE OF GEORGE FOX. 

the expense of guarding him to London, suffered him to go 
up with one or two of his friends, on his giving his word " to 
appear before the judges at such a day of the term, if the 
Lord would permit." 

He accordingly went thither, visiting his friends by the 
way, and holding religious meetings, until the time appointed. 
On presenting himself before the judges and delivering his 
mittimus, the charge against him was read in open court. 
" The people," he says, " were moderate, and the judges cool 
and loving ; and the Lord's mercy was to them. But when 
they came to that part of it which said ' that I and my friends 
were embroiling the nation in blood and raising a new war, 
and that I was an enemy to the king,' &c, they lifted up their 
hands. Then, stretching out my arms, I said, ' I am the man 
whom that charge is against, but I am as innocent as a child 
concerning the charge, and have never learned any war pos- 
tures. And,' said I, ' do ye think that if I and my friends were 
such men as the charge declares, that I should have brought it 
up myself against myself? Or that I should be suffered to 
come up with one or two of my friends with me ? Had I been 
such a man as this charge sets forth, I had need to have been 
guarded up with a troop or two of horse. But the sheriff and 
magistrates of Lancashire thought fit to let me and my friends 
come up with it ourselves, almost two hundred miles, without 
any guard at all ; which you may be sure they would not have 
done if they had looked upon me to be such a man.' . . . 
Then stood up 'Squire Marsh, and told the judges 'it was the 
king's pleasure that I should be set at liberty, seeing no 
accuser came up against me.' " 

" They asked me, i Whether I would put it to the king and 
council?' I said 'Yes, with a good will.' Thereupon they 
sent the sheriff's return, which he made to the writ of Habeas 
Corpus, containing the matter charged against me in the 
mittimus, to the king, that he might see for what I was com- 
mitted." " Upon perusal of this, and consideration 

of the whole matter, the king, being satisfied of my innocency, 



THE FIFTH-MONARCHY MEN. 227 

commanded his secretary to send an order to judge Mallet for 

my release." " Thus, after I had been a prisoner 

somewhat more than twenty weeks, I was freely set at liberty 
by the king's command, the Lord's power having wonderfully 
wrought for the clearing of my innocency, and Porter, who 
committed me, not daring to appear to make good the charge 
he had falsely suggested against me. But after it was known 
I was discharged, a company of envious, wicked spirits were 
troubled, and terror took hold of justice Porter ; for he was 
afraid I would take the advantage of the law against him for 
my wrong imprisonment, and thereby undo him, his wife, and 
children. And indeed I was pressed by some in authority to 
have made him and the rest examples, but I said, I should 
leave them to the Lord ; if the Lord forgave them, I should 
not trouble myself with them." 

Richard Hubberthorn, on behalf of his suffering brethren, 
waited on the king, with whom he had a long conversation on 
the principles of Friends. Charles said to him, "None of 
you shall suffer for your opinions or religion, so long as you 
live peaceably, and you have the word of a king for it." 

At the restoration, there were about seven hundred Friends 
in prison. These the king directed to be released, and there 
was, at one time, a prospect of measures being taken by the > 
government to allow them the free exercise of their worship ; 
but jat this juncture an insurrection of the Fifth-monarchy 
men occurred, which put an end to all prospect of relief. 
These deluded fanatics, in number about sixty, paraded the 
streets of London in military array, proclaiming the reign of 
King Jesus, who, they said, was their invisible leader. Be- 
lieving themselves invulnerable, they refused to submit to the 
civil authorities, and did not hesitate to encounter the troops 
brought to subdue them.-) 

The insurrection began on First-day night, when the drums 
beat, and the cry was heard through the city, " Arm ! arm !" 
George Fox arose from his bed early in the morning, and re- 
paired immediately to the palace of Whitehall ; which he 






228 LIFE OF GEORGE FOX. 

probably did to inform the government that Friends were not 
concerned in the plot. From thence he went to Pail-Mall, 
where he was joined by a number of Friends. By this time, 
the city and suburbs were up in arms, and the populace and 
soldiers so exceedingly rude, that it was dangerous to walk the 
streets. The Fifth-monarchy men, being few in number, were 
mostly shot down by the troops ; and the remainder, being 
taken prisoners, were tried, condemned, and executed. ) But 
great disorder and much alarm prevailed throughout the week, 
and many Friends were maltreated or taken prisoners. 

On Seventh-day night, a company of troopers, whose leader 
had been a soldier in the Parliament army, rudely seized upon 
George Fox ; but he was protected by " Squire Marsh, who, 
though an attendant of the king's bed-chamber, had come to 
Pall-Mall purposely to lodge with him." Next morning, a 
company of foot came and guarded him to Whitehall. As he 
went, he saw the Friends going to their meeting, and com- 
mended them for their fidelity in this time of danger. At 
White-hall, he preached to the crowds in attendance, and was 
then placed in confinement two or three hours ; from which 
he was liberated through the influence and exertions of his 
friend Marsh. 

Throughout the city and country, great havoc prevailed, so 
that it was dangerous to stir abroad for several weeks. Some 
thousands of Friends were cast into prison, and Margaret 
Fell carried an account of them before the king and council. 
At one time during this year, no less than 4230 Friends were 
confined in the jails and castles of the kingdom. Under a 
deep sense of "their grievous sufferings, and of their inno- 
cency towards God and man," George Fox and another Friend 
drew up a Declaration against plots and fighting, which was 
presented to the king the 21st of the 11th month, 1660.* 

This declaration had a salutary effect, and those of the 
Fifth-monarchy men who were executed having openly de- 
clared that the Friends "had no hand in, or knowledge of 

* See Dissertation on Testimonies — War. 



ANOTHER DISCOURSE WITH JESUITS. 229 

their plot," the public became generally convinced of their 
innocence. 

At length the king, being importuned by Margaret Fell and 
others, issued a declaration, " That Friends should be set at 
liberty without paying fees." 

About this time, the trial and execution of the judges of 
the late king, and of others concerned in his death, excited 
deep interest throughout the nation ; but so great had been 
the change in public sentiment, that little sympathy was 
evinced for the sufferers. Concerning these sanguinary pro- 
ceedings, George Fox remarks, " This was sad work, destroy- 
ing people contrary to the nature of Christians, who have the 
nature of lambs and sheep. But there was a secret hand in 
bringing this day upon that hypocritical generation of pro- 
fessors, who, being got into power, grew proud, haughty, and 
cruel beyond others, and persecuted the people of God with- 
out pity." 

On the restoration of the royal family, many Jesuits had 
come over in the suite of James, Duke of York, who was an 
avowed papist. These priests began to fawn upon the Friends, 
saying, " They were the best and most self-denying people, 
and it was a great pity they did not return to the holy mother 
church." Friends were, generally, averse to having any in- 
tercourse with them ; but George Fox proposed to discourse 
with some of them, and "two who looked like courtiers," 
agreed to meet him. The points discussed, and the result of 
their controversy, were nearly the same as already related of 
his previous interview with one of their order. It was said 
they afterwards gave a charge to the Papists, " Not to dispute 
with the Quakers, nor to read any of their books." 

In the summer of 1661, intelligence was received in Eng- 
land, that William Leddra had recently been put to death in 
Boston. He was the last of the four Friends who, within a 
few years, had been executed there on account of their reli- 
gious testimonies ; the others were William Robinson, Marma- 
duke Stevenson, and Mary Dyer, all of whom had suffered 



230 LIFE OF GEORGE FOX. 

martvrclom with Christian meekness and unwavering confidence 



a 



in their holy Redeemer. Information being also received that 
other Friends were imprisoned there for the same cause, Ed- 
ward Burrough waited on the king, who forthwith issued a 
mandamus to arrest these cruel proceedings. A Friend named 
Samuel Shattuck, who, on account of his religion, had been 
banished from New-England, and forbidden to return, under 
pain of death, was, by the king's order, made the bearer of 
the mandamus, and the Friends of London immediately 
despatched a ship, commanded by one of their members, 
purposely to convey him thither. In six weeks he arrived at 
the port of Boston, and was the means of liberating his im- 
prisoned brethren, one of whom had been placed in irons, to 
await his execution. 

The governor and General Court of Massachusetts, being 
apprehensive of the king's displeasure, on account of their 
inhuman proceedings, despatched a messenger with a letter to 
inform him that they had complied with his mandamus, and 
liberated the Friends. Subsequently they sent a deputation 
to palliate or apologize for their conduct, and to promote the 
interests of the colony. The persons chosen for this embassy 
were John Norton, a clergyman of Boston, and Simon 
Broadstreet, both of whom had been concerned in those 
sanguinary measures. 

George Fox and other Friends, had several interviews with 
these deputies, and charged them with being accessary to 
the murder of their Friends. Norton denied all participation 
in it : but this departure from veracity failed to screen him, 
for John Copeland, who had had an ear cut off by them, being 
in London, came forward and confronted him with a state- 
ment of the facts. Broadstreet, it appears, was less intimi- 
dated, or more truthful. On being asked by George Fox, 
" THd ether he had a hand in putting to death those four ser- 
vants of God, whom they hanged for being Quakers?" he 
confessed he had. George then inquired of him and his asso- 
ciates, whether they would acknowledge themselves to be 



NEW ENGLAND DEPUTIES IN ENGLAND. 231 

subject to the laws of England ? And if they did, by what 
law they had put those Friends to death? They replied, 
" They were subject to the laws of England, and they had put 
the Friends to death by the same law, as the Jesuits were put 
to death in England." 

George Fox. " Do you believe, those Friends whom you 
put to death were Jesuits, or jesuitically inclined?" 

Deputies. "No." 

George Fox. " Then you have murdered them. If you 
put them to death, by the law that Jesuits are put to death 
here in England, and yet confess they were no Jesuits ; it 
plainly appears, you have put them to death in your own 
wills, without any law." 

Broadstreet. " Do you come to catch us ?" 

George Fox. "You have caught yourselves, and may 
justly be questioned for your lives. If the father of William 
Robinson were in town, he would probably question you, and 
bring your lives in jeopardy." 

The deputies, being alarmed, began to excuse themselves, 
saying, " There was no persecution now amongst them." The 
next morning, however, the Friends received letters from New 
England, informing them of renewed persecutions, where- 
upon they went to the deputies, and laid the facts before 
them, which covered them with shame and mortification. 
Some of the old royalists, having no good will for the Puri- 
tans, earnestly desired the Friends to prosecute the New 
England deputies ; but George Fox and his friends said, 
" They left them to the Lord, to whom vengeance belonged, 
and he would repay it."* 

The father of William Leddra, who was not a Friend, 
being unwilling to let the murder of his son pass without re- 
tribution, came to London to institute an inquiry, and to in- 
terrogate the deputies respecting it. Norton and Broadstreet, 
being alarmed at the prospect before them, made a timely 

* George Fox's Journal, I. 435, and Sewel's Hist. I. 385. 



232 LIFE OF GEORGE FOX. 

retreat and returned to New England, where they met with 
a cool reception.* 

The persecution of Friends in Massachusetts, about the 
middle of the 17th century, is a subject that must be familiar 
to most readers, and needs but little comment here, especially 
as at this time there is no community in Christendom, by whom 
the principles of religious liberty are more highly prized or 
more fully sustained, than by the descendants of the pilgrims. 
It may, however, be useful to the present generation, that the 
causes which led to that awful tragedy should be examined 
and remembered. 

The true principles of religious and civil liberty were not 
understood by the pilgrims. They were under the influence 
of ecclesiastical domination, and they laid the foundation of 
their political edifice on an unsound basis, when they deter- 
mined on a union of church and state. Soon after the foun- 
dation of the colony, a law was promulgated that " no man 
should be admitted a freeman who was not a church-member." f 
" It was necessary for the minister to certify that the candi- 
dates for freedom were of orthodox principles as well as of 
good lives," J and indeed it is conceded by one of their eulo- 
gists, "that church and state were very curiously and effi- 
ciently interwoven with each other." § 

In the year 1676, " five-sixths of the colonists were in fact 
disfranchised by the influence of the ecclesiastical power." || 
The Puritan clergy then in power, who were of the Inde- 
pendent sect, were so far from acknowledging the inherent 
right of all men to judge for themselves in matters of religion, 
that they did not admit toleration itself to be a christian duty. 
" They re-enacted the worst statute of the English code,that of 
enforcing attendance on the parish church." A fine was im- 

* Bowden's History of Friends in America, p. 243. 

t Tyson's Dis. on Colonial Hist. Mem. Hist. Soc. of Pa. IV. 19. 

t Note in Hutchinson's Hist. Mass. I. 31, quoted by Tyson. 

$ Address of President Q.uincy. 

|| Story's Dis. p. 55, quoted by Tyson. 



PERSECUTION IN NEW ENGLAND. 233 

posed for non-attendance, and a general tax was assessed to 
support their ministry.* Many of their sermons, and other 
religious publications, breathe a spirit of intolerance that has 
seldom been surpassed. Indeed, " they denounce the idea of 
religious liberty as the offspring of delusion, or the specious 
plea of infidelity." f 

Within one year from the first settlement of Massachusetts 
Bay, two respectable colonists were sent back to England by 
Governor Endicott, because they would not renounce the 
liturgy of the Episcopal church ; and subsequently the banish- 
ment of Anne Hutchinson and Roger Williams manifested the 
same intolerant spirit. The first Friends who arrived on a 
religious mission, were Mary Fisher and Anne Austin, in the 
year 1656 ; who, before they landed, were arrested on board 
the vessel, and taken directly to Boston jail, where they re- 
mained until banished by the colonial authorities. J Thus we 
see that their banishment could not have been the consequence 
of any disturbance they created, but was in strict accordance 
with a system of policy coeval with the government. 

The Friends who afterwards came, were first banished, and 
then, on their return, severely whipped ; and finally, four of 
them were hung. It has been said that they interrupted the 
public worship, and reviled the magistrates and ministers. 
This charge is probably without foundation ; for although 
some of them felt it their duty in New England, as well as in 
the mother country, to speak in places of public worship, we 
do not find that they addressed the congregation until the 
minister had ended, and they were stopped, violently assailed, 
and dragged to prison. § It is altogether probable that they 
preached some unpalatable truths to the ministers and magis- 
trates of Boston, reproving them for their persecuting laws, 
their spiritual pride, and dead formality. Such preaching was 
needed, and the ministry and sufferings of those devoted fol- 
lowers of the Lamb, were instrumental in planting the seeds 

* Tyson's Discourse, and Bancroft's U. S. f Tyson. 

% Bowden's Hist. 244. § Tyson's Discourse. 



234 LIFE OF GEORGE FOX. 

of true spiritual religion in many hearts, which afterwards 
produced a rich harvest, to the glory of the great Husband- 
man. 

In this brief review we have seen, in the early history of 
Massachusetts, the same disastrous results that have always 
attended the union of church and state. It led to the impo- 
sition of civil disabilities on all dissenting sects ; it secured 
the predominance of the ecclesiastical power ; and it produced 
the most unrelenting persecution of all who would not bow to 
the mandates of a self-righteous, bigoted clergy. 



CHAPTER XVI. 

Preaching of Friends in foreign lands — Funds raised — George Fox pro- 
poses a colony in America — Letter of Josiah Cole — George Fox's 
conversation with a Papist — Marriages of Friends — Their sufferings 
— Address to the king — George Fox the younger — Letter of T. Sherman 
to George Fox — Travels of George Fox in the country — Seized by 
Lord Beaumont, and sent to Leicester jail — His trial and liberation 
— Death of Edward Burrough and Richard Hubberthorn — Travels 
of George Fox. 

1661-3. 

The doctrines of Friends had now been widely dissemi- 
nated, and embraced by many in England, Scotland, Wales, 
Ireland, and the British American provinces. But the mes- 
sengers of the gospel of peace did not confine their labours 
to the British dominions. William Ames and William Caton 
had made proselytes in Holland and Germany; Samuel 
Fisher and John Stubbs had preached and distributed books 
in Rome ; Catherine Evans and Sarah Cheevers had proceeded 
to Leghorn and Malta; Mary Fisher had been courteously 
heard by the Sultan of Turkey ; and John Stubbs and Henry 
Fell had gone to Alexandria, in Egypt, intending' to visit 
China, and to penetrate into Abyssinia, then known as the 
country of Prester John. 



PREACHING IN FOREIGN LANDS. 235 

Although it was a settled principle among Friends, that 
nothing in the nature of a compensation for religious services 
should be received from man, yet some of those engaged in 
these extensive travels in the gospel ministry, not being able 
to defray their expenses without assistance, it became neces- 
sary for the Society to provide the means to supply Jheir 
necessities. Accordingly a subscription had been opened 
among Friends, by direction of a General Meeting held at 
Skipton, in 1658, which resulted in the collection of £443, 
5s. 5c?.* This sum indicates great liberality, especially when 
we take into view the value of money at that day, and the 
circumstances of Friends, many of whom were impoverished 
by losses and imprisonments on account of their religious 
testimonies. 

At another General Meeting of Friends, held at Skipton, 
on the 25th of the 2d month, 1660, an epistle was issued, 
recommending a similar collection. It commences thus : 

" Dear Friends and Brethren : — We, having certain 
information from some Friends of London, of the great work 
and service of the Lord beyond the seas, in several parts and 
regions, as Germany, America, and many other islands and 
places, as Florence, Mantua, Palatine, Tuscany, Italy, Kome, 
Turkey, Jerusalem, France, Geneva, Norway, Barbadoes, 
Bermuda, Antigua, Jamaica, Surinam, Newfoundland; through 
all which Friends have passed in the service of the Lord, and 
divers other countries, places, islands, and nations ; and among 
many nations of the Indians, in which they have had service 
for the Lord, and through great travails have published his 
name, and declared the everlasting gospel of peace unto them 
that have been afar off, that they might be brought nigh unto 
God." 

A collection is then recommended in every particular meet- 
ing, to be sent "as formerly, to London, for the service and 
use aforesaid. "f 

* Bowden's History of Friends in America, 59-60. 
f Ibid. 



236 LIFE OF GEORGE FOX. 

Among those devoted ministers of the gospel who visited 
foreign lands, Josiah Cole was one who travelled extensively 
in America, and particularly among the Indians of the inte- 
rior. By a letter of his, still extant, it appears that the far- 
reaching vision of George Fox had perceived the advantages 
that would be derived from planting a colony of Friends in 
North America, and that, at his instance, efforts had been 
made, but without success, to secure a location on the Susque- 
hanna, more than twenty years before William Penn became 
the proprietor of Pennsylvania.* 

In the year 1662, George Fox and Gilbert Latey obtained 
the release of Catharine Evans and Sarah Cheevers, ministers 
in the Society of Friends, who had been for some time im- 
prisoned by the Inquisition at Malta. In order to effect this 
object, they waited repeatedly on Lord D'Aubigny, a Roman 
Catholic priest in orders, then staying in London. In one of 
their interviews, the conversation turning on religion, George 
Fox brought the priest to acknowledge, that " Christ hath 
enlightened every man that cometh into the world, with his 
spiritual light ; that he tasted death for every man ; and that 
the grace of God, which bringeth salvation, hath appeared to 
all men, and would bring their salvation, if they did but obey 
it." Then George asked him what the Papists would do with 
all their relics and images, if they should own and believe in 
this light, and receive this grace to teach them, and bring 
their salvation ? He answered, those things were but policies, 
to keep people in subjection. f 

At this time, he relates in his Journal, that among the 
various troubles, to which Friends in Great Britain were sub- 
jected, one was concerning marriages, performed according 
to their order, which some persons were disposed to consider 
illegal. A case, however was tried at Nottingham assizes, in 
which their legality was established by a judicial decision. The 

* See the letter dated Maryland, 11th month, 1660, Bowden's Hist, 
p. 389. 

f Sewel, I. 360, and Journal, II. 8. 



ADDRESS TO THE KING. 237 

charge of Judge Archer on this occasion, was somewhat re- 
markable. After the counsel on both sides had pleaded, he 
summed up the case by saying, " There was a marriage in 
Paradise, when Adam took Eve, and Eve took Adam ; and that 
it was the consent of parties that made a marriage." 

The number of Friends in prison being now very great, and 
their sufferings severe, George Fox and Richard Hubberthorn 
drew up the following address, which they had delivered as 
directed : 

TO THE KING. 

Friend : — who art the chief ruler of these dominions, here 
is a list of some of the sufferings of the people of God, in 
scorn called Quakers, that have suffered under the changeable 
powers before thee, by whom there have been imprisoned, and 
under whom there have suffered for good conscience sake, and 
for bearing testimony to the truth as it is in Jesus, " three 
thousand one hundred seventy-three persons; and there lie 
yet in prison in the name of the commonwealth, seventy- 
three persons," that we know of. And there have died in 
prison, in the time of the commonwealth, " and of Oliver and 
Richard the protector, through cruel and hard imprisonments, 
upon nasty straw and in dungeons, thirty-two persons." 
There have been also imprisoned in thy name, since thy arri- 
val, by such as thought to ingratiate themselves thereby with 
thee, " three thousand sixty and eight persons." Besides this, 
our meetings are daily broken up by men with clubs and arms 
(though we meet peaceably, according to the practice of God's 
people in the primitive times) ; our friends are thrown into 
waters, and trod upon till the very blood gusheth out of them ; 
the number of which abuses can hardly be uttered. Now 
this we would have of thee, to set them at liberty that lie in 
prison in the names of the commonwealth and of the two 
protectors, and them that lie in thy own name, for speaking 
the truth, and for a good conscience sake, who have not lifted 
up an hand against thee nor any man ; and that the meetings 



238 LIFE OF GEORGE FOX. 

of our Friends, who meet peaceably together in the fear of 
God to worship him, may not be broken up by rude people, 
with their clubs, swords, and staves. One of the greatest 
things that we have suffered for formerly, was because we 
could not swear to the protectors, and all the changeable 
governments ; and now we are imprisoned because we cannot 
take the oath of allegiance. Now, if Yea be Yea, and Nay 
Nay, to thee and to all men upon the earth, let us suffer as 
much for breaking of that as others do for breaking an oath. 
We have suffered these many years, both in lives and estates 
under these changeable governments, because we cannot swear, 
but obey Christ's doctrine, who commands, "we should not 
swear at all," Matth. v., James v. ; and this we seal with our 
lives and estates, with our Yea and Nay, according to the 
doctrine of Christ. Hearken to these things, and so consider 
them in the wisdom of thy God, that by it such actions may 
be stopped ; thou that hast the government, and mayst do it. 
We desire all that are in prison may be set at liberty, and 
that for the time to come they may not be imprisoned for con- 
science and for the truth's sake. If thou question the inno- 
cency of their sufferings, let them and their accusers be 
brought before thee, and we shall produce a more particular 
and full account of their sufferings, if required. 

George Fox and Richard Hubberthorn. 

This address is remarkable for its plain, blunt statement of 
facts, and if it appears deficient in courtesy, let us remember 
that the king had failed to perform his promises, and was 
justly chargeable with neglect towards his suffering subjects. 
He was accustomed to receive from Friends more pointed 
admonitions than any that reached him from other sources. 
On one occasion, it is related that an address from George 
Fox the younger, alluded so plainly to the vices of the court, 
that the Duke of York advised the king to punish him severely ; 
but Charles, being conscious that the rebuke was well merit- 



THOMAS SHERMAN'S LETTER. 239 

ted, replied very sensibly, "It were better to amend our 
lives." * 

It may not be inappropriate here to remark that the George 
Fox above mentioned, who died in 1661 or '62, assumed the 
appellation of "the younger," on account of his being less 
advanced in religious experience than his distinguished con- 
temporary of the same name. He was, however, highly 
esteemed as a minister and writer. He was a man of un- 
daunted courage and extraordinary resignation, which he 
evinced by his bold attacks upon wickedness in high places, 
and his patient endurance of abuse and imprisonment. f 

In a preceding chapter of this work, a relation was given 
of the cruelty exercised by a jailor towards George Fox, while 
he was confined in the house of correction at Derby. It now 
appears by the following letter that he was made the instru- 
ment to reclaim from the error of his ways a man who then 
appeared to be hardened in vice : 

THOMAS SHERMAN TO GEORGE FOX. 

Dear Friend : — Having such a convenient messenger, I 
could do no less than give thee an account of my present con- 
dition, remembering that, to the first awakening of me to a 
sense of life, and of the inward principle, God was pleased to 
make use of thee as an instrument. So that sometimes I am 
taken with admiration that it should come by such a means 
as it did ; that is to say, that Providence should order thee to 
be my prisoner, to give me my first real sight of the truth. 
It makes me many times to think of the jailor's conversion by 
the apostles. Oh ! happy George Fox, that first breathed 
that breath of life within the walls of my habitation ! Not- 
withstanding my outward losses are, since that time, such that 
I am become nothing in the world, yet I hope I shall find 
that all these light afflictions, which are but for a moment, 
will work for me a far more exceeding and eternal weight of 
glory. They have taken all from me ; and now, instead of 

* Sewel, I. 351. flbid, £53. 



240 LIFE OF GEORGE FOX. 

keeping a prison, I am rather waiting when 1 shall become a 
prisoner myself. Pray for me, that my faith fail not, and 
that I may hold out to the death, that I may receive a crown 
of life. I earnestly desire to hear from thee, and of thy 
condition, which would very much rejoice me. Not having 
else at present but my kind love unto thee and all christian 
friends with thee, in haste, I rest thine in Christ Jesus, 

Thomas Sherman. 

After some stay in London, George Fox, accompanied by 
Alexander Parker and John Stubbs, travelled through the 
country, visiting meetings, until they came to Bristol. Here 
he stayed a week, and attended meetings, which he describes as 
eminently favoured with the evidence of divine life and power. 
" The magistrates had threatened to take him, and had raised 
the trained bands," which induced his friends to dissuade him 
from going to meeting, but he evinced his usual intrepidity by 
attending and preaching the gospel ; nor was he disturbed, 
for the officers and soldiers did not arrive till after the meet- 
ing was ended. - It was remarkable that in many places where 
measures had been concerted for his arrest, circumstances un- 
expectedly occurred to prevent the execution of their designs, 
and he attributed his preservation from imminent peril to the 
overruling providence of God. 

Continuing his travels through Wiltshire and Berkshire, he 
returned to London, " having great meetings amongst Friends 
as he went." He remained in the city but a short time ; and 
then, accompanied by John Stubbs, he went into Leicester- 
shire. 

At Barnet-hills they met with Captain Brown, a Baptist, 
who, when the act was passed " for breaking up meetings," 
had retired to that secluded place to avoid persecution. His 
wife being a Friend, he was not willing she should attend 
meetings, for he said " she should not go to prison." But he 
was sorely distressed by a sense of his unfaithfulness, and 
when asked by George Fox how he did, " How do I do ?" he 
replied, " the plagues and vengeance of God are upon me, a 



HE IS ARRESTED AT SWANSEA. 241 

runagate, a Cain as I am, God may look for a witness for 
me, and such as me ; for if all were not faithfuller than I, 
God would have no witness left in the earth." In this condi- 
tion he lived on bread and water, and thought it was too good 
for him. At length he got home again with his wife to his 
own house at Barrow, where afterwards he was convinced of 
God's eternal truth, and died in it. A little before his death, 
he said, ' Though he had not borne a testimony for truth in 
his life, he would bear a testimony in his death, and would be 
buried in his orchard,' and was so." 

Leaving Barnet-hills, they proceeded to Swansea, where, at 
a Friend's house, lord Beaumont came with a company of 
soldiers, and made prisoners of several Friends that were pre- 
sent. George Fox was in the hall, conversing with a poor 
widow and her daughter ; and when the soldiers brought him 
forward, being asked his name, he said, " My name is George 
Fox, and I am well known by that name." "Ay," said lord 
Beaumont, "you are known all the world over." On their 
searching him for letters, he said, " I am no letter-carrier : 
why dost thou come among a peaceable people with swords 
and pistols, without a constable, contrary to the king's pro- 
clamation, and the late act?" Constables being sent for, the 
prisoners were placed in their custody, and next day were 
brought before lord Beaumont, who made out a mittimus 
stating that "they were to have had a meeting." He then 
delivered them to the constables, to be taken to Leicester jail ; 
but it being harvest time, no one was disposed to go with them. 
The people were loth to take their neighbours to prison, espe- 
cially in such a busy time. The constables offered to give the 
Friends their own mittimus, and to let them go to jail unat- 
tended, as they had often done before, which was a striking 
proof of the confidence generally reposed in them. George 
Fox and his friends very properly refused this ; and told them, 
although Friends had sometimes done so, they would not take 
this mittimus, but some one must go with them to the jailer. 
At last a poor labouring man was hired for the purpose, and 
16 



242 LIFE OF GEORGE FOX. 

he reluctantly went with them. "So we rode to Leicester," 
says George Fox in his Journal, "being five in number: some 
carried their bibles open in their hands, declaring truth to the 
people as we rode, in the fields and through the towns, and 
telling them, 'we were prisoners of the Lord Jesus Christ 
going to suffer bonds for his name and truth's sake.' One 
woman Friend carried her wheel in her lap to spin in prison, 
and the people were mightily affected." 

At Leicester they were taken to an inn, the keeper of which 
was in commission as a civil officer, and he, being unwilling 
that the Friends should go to prison, offered to keep them at 
his house. But they, foreseeing that the expense would be 
considerable, and learning that many of their friends were 
already in prison, preferred to go thither ; especially as they 
were apprehensive that their kind host would incur much risk 
by having their meetings in his house. They stayed all that 
day in the prison-yard, and desired the jailor to let them have 
some straw. He answered, " You do not look like men that 
would lie on straw." This jailor was a very cruel man, and 
had thrust seven other Friends, then in prison, into the dun- 
geon among the felons, where they had scarcely room to lie 
down. George Fox inquired of William Smith, a Friend who 
came to see them, "Whether the jailor or his wife was 
master?" He answered, "The wife: and though she sat 
mostly in her chair, not being able to go but on crutches, yet 
she would beat her husband when he came within her reach, 
if he did not as she would have him." William Smith was 
then desired to say to her that, " If she would let them have 
a room, and suffer the other Friends to come out of the dun- 
geon and be with them, leaving it to them to pay her what 
they would, it might be better for her." He went accordingly, 
and after some persuasion, she consented to this arrange- 
ment. 

The Friends were now informed that the jailor would not 
allow them to have any drink out of the town, but what beer 
they drank they must buy of him. George Fox told them 



TKIAL AT LEICESTER. 243 

he could remedy that, if they would consent. The jailor, he 
said, could not deny them water, and he proposed that they 
should steep a little wormwood in it, which they did, and it 
served them instead of beer. "Before we came," says 
George Fox, in his Journal, " when those few Friends that 
were prisoners met together on First-days, if any of them was 
moved to pray to the Lord, the jailor would come up, with his 
quarter-staff in his hand, and his mastiff dog at his heels, and 
pluck them down by the hair of the head, and strike them 
with his staff; but when he struck Friends, the mastiff dog, 
instead of falling upon them, would take the staff out of his 
hand. When First-day came, I spoke to one of my fellow- 
prisoners to carry a stool, and set it in the yard, and give 
notice to the debtors and felons, that there would be a meet- 
ing in the yard, and they that would hear the word of the 
Lord declared, might come thither. So the prisoners gathered 
in the yard, and we went down, and had a very precious 
meeting, the jailor not meddling. Thus every First-day we 
had a meeting as long as we stayed in prison, and several 
came out of the town and country. Many were convinced, 
and some received the Lord's truth there, who stood faithful 
witnesses for it ever since." 

When the sessions came, he and his companions, in number 
about twenty, were brought before the court, and being placed 
by the jailor where the thieves were, the oaths of allegiance 
and supremacy were tendered to them. 

George Fox said, " I never took any oath in my life, and 
it is known that we cannot swear, because Christ and his 
apostles forbade it. If you can prove, that after Christ and 
the apostles forbade swearing, they ever commanded Christians 
to swear, we will take the oaths ; otherwise, we are resolved 
to obey Christ's command, and the apostles' exhortation." 

Justices. " You must take the oath, in order to manifest 
your allegiance to the king." 

George Fox. "I was formerly sent prisoner from this 
town to London, by Colonel Hacker, under pretence that I 



244 LIFE OF GEOEGE FOX. 

held meetings to plot to bring in king Charles. I desire you 
to read our mittimus, which sets forth the cause of our com- 
mitment to be, "that we were to have a meeting." Now, 
Lord Beaumont could not by that act send us to jail, unless 
we had been taken at a meeting, and found to be such 
persons as the act speaks of; therefore, we desire you to read 
the mittimus, and see how wrongfully we are imprisoned." 

The court would not notice the mittimus, but called a jury 
and indicted the Friends " for refusing to take the oaths of 
allegiance and supremacy." While they were standing in court, 
a cut-purse had his hand in several Friends' pockets, who 
detected him and pointed him out to the justices ; but although 
the thief, when examined, could not deny the charge, he was 
set at liberty. Thus the course of justice was entirely frus- 
trated, and crime suffered to go unpunished, while innocent 
men were made to suffer. 

The jury having retired, soon returned with a verdict of 
guilty, and the justices, after whispering together, directed 
the jailor to take the Friends back to prison. A great crowd 
followed them, and the streets were full of people, to whom 
they preached as they passed along. When they were come 
to their chamber again, the jailor desired all who were not 
prisoners to withdraw, and then he said, " Gentlemen, it is 
the court's pleasure that you should be set at liberty, except 
those that are in for tithes : and you know that there are fees 
due to me ; but I shall leave it to you to give me what you 
will." 

Thus they were unexpectedly liberated, and George Fox, 
accompanied by Leonard Fell, went back to Swanington. The 
latter had a letter from Lord Hastings, who, hearing of his 
imprisonment, had written from London to the justices of the 
sessions to set him at liberty. This letter he had not deliv- 
ered to the court, but now took it to Lord Beaumont, who, on 
reading it, appeared much troubled, but threatened, if George 
Fox and his friends should have any more meetings at Swan- 
ington, that he would break them up and send them to prison 



DEATH OF EDWARD BURROUGH. 245 

again. They paid no attention to his threat, but held a meet- 
ing there, which was not disturbed, and then they went on 
their way through several counties, holding meetings till they 
came to London. 

After a short stay in the city, he resumed his travels in 
the gospel ministry, and passed through Essex into Cam- 
bridgeshire, where he heard that his friend Edward Burrough, 
who had been committed to Newgate prison by Alderman 
Brown, was released by death, the 13th of 12th month, 1662. 
This eminent man was remarkable for the power and unction 
that attended his ministry, as well as for the intrepidity of his 
conduct, and his great patience in suffering for the cause of 
truth. During his last illness, he uttered many expressions 
indicating the peace of mind he enjoyed in the prospect of 
death. Once he was heard to say, " There is no iniquity lies 
at my door ; but the presence of the Lord is with me, and his 
life I feel justifies me." Another day he was thus heard in 
prayer to God, " Thou hast loved me when I was in the 
womb ; and I have loved thee from my cradle ; and from my 
youth unto this day ; and have served thee faithfully in my 
generation." And to his friends that were about him, he said, 
" Live in love and peace, and love one another." At another 
time he said, " The Lord taketh the righteous from the evil 
to come." And praying for his enemies and persecutors, he 
said, "Lord, forgive Richard Brown, if he may be forgiven." 
And being sensible that death was approaching, he said, 
" Though this body of clay must turn to dust, yet I have a 
testimony that I have served God in my generation ; and that 
spirit which hath lived, and acted, and ruled in me, shall yet 
break forth in thousands." Thus he was enabled, through 
the spirit of his Redeemer, to triumph over the pains of death, 
which he regarded as the passage to a glorious immortality. 
He died at the age of about twenty-eight years, ten of which 
had been devoted to the work of the ministry. 

Among the Friends who died prisoners in Newgate the 
same year, was Richard Hubberthorn, another distinguished 



246 LIFE OF GEORGE FOX. 

minister of the gospel, and a fellow-labourer with George 
Pox. Being crowded, with hundreds of Friends, into that 
noisome prison, he fell sick, and in less than two months was 
called to meet the Bridegroom of souls, which to him was a 
welcome summons, for his lamp was burning and his vessel 
filled with the oil of the heavenly kingdom* 

During the greater part of the year 1663, George Fox was 
almost constantly travelling in the service of the F gospel ; 
having in that time traversed at least twenty-nine counties in 
England and Wales, some of which he visited more than once. 
It was a time of much persecution, great numbers of his 
friends were in prison, and many attempts were made to take 
him ; but there seemed to be a special providence attending 
him. Although he exposed himself by attending large public 
meetings almost every day for many weeks in succession, yet 
those who were sent to take him, generally came too late or 
too early to the meetings, or were deterred in some way from 
executing their purpose. So eager were the magistrates in 
some places to promote persecution, that they offered five 
shillings and even a noble a day to any that could apprehend 
the speakers among the Quakers, and a justice in Westmore- 
land had offered five pounds for the apprehension of George 
Fox. 

In his Journal he gives the following graphic account of 
their proceedings in Devonshire : " Friends told us how they 
had broken up their meetings by warrants from the justices, 
and how by their warrants they were required to carry Friends 
before the justices. The Friends bid them carry them then. 
The officers told them they must go, but they said i Nay, that 
was not according to then- warrants, which required them to 
carry them.' Then they were forced to hire carts, wagons, 
and horses, and to lift them into their wagons and carts, to 
carry them before a justice. When they came to a justice's 
house, sometimes he happened to be from home, or if he was 
a moderate man, he would get out of the way, and then they 
were obliged to carry them before another ; so that they were 



CONTINUED PERSECUTION. 247 

many days carting and carrying Friends up and down from 
place to place. And when afterwards the officers came to lay 
their charges for this upon the town, the towns-people would 
not pay it, but made them bear it themselves, which broke the 
neck of then* persecution there for that time. The like was 
done in several other places, till the officers had shamed and 
tired themselves, and then were glad to give over. At one 
place, they warned Friends to come to the steeple-house. 
Friends met to consider of it, and finding freedom to go, they 
met together there. They sat down to wait upon the Lord in 
his power and spirit, and minded the Lord Jesus Christ their 
Teacher and Saviour ; but did not mind the priest. When the 
officers saw that, they came to them to put them out of the 
steeple-house again, but the Friends told them it was not time 
for them to break up their meeting yet. Awhile after, when 
the priest had done, they came to the Friends again, and 
would have had them go home to dinner ; but the Friends 
told they did not choose to go to dinner, they were feeding 
upon the bread of life. 

So there they sat, waiting upon the Lord, and enjoying his 
power and presence, till they found freedom in themselves to 
depart. Thus the priest's people were offended, first because 
they could not get them to the steeple-house, and when there, 
they were offended because they could not get them out again.' 

He also relates many remarkable instances, in which mali- 
cious persecutors were either cut off suddenly, or being sub- 
jected to great reverses and grievous sufferings, were brought 
to acknowledge that it had never been well with them, since 
they afflicted the unresisting servants of God. 

It was his firm belief, that the Most High watches over his 
faithful servants with paternal care, and that all the afflictions 
permitted to befall them, will ultimately promote their own 
best interests and the glory of his kingdom. When he sees 
meet to frustrate the designs of persecutors, he shields his 
children, and holds them as in the hollow of his hand ; and 
when he permits them to suffer, in order to promote the glori- 



248 LIFE OF GEORGE FOX. 

ous cause of truth, he fills their hearts with a joyful sense of 
his presence, he feeds them with heavenly bread, and gives 
them to drink of that living water, which whosoever drinketh 
shall never thirst. 



CHAPTER XVII. 

Visits Colonel Kirby — Is apprehended — His examination by the jus- 
tices — His trial at the Quarter Sessions — Committed to Lancaster pri- 
son — Sufferings of Friends — Margaret Fell committed to prison at 
Lancaster — Her trial before Judge Twisden — Trial of George Fox — 
He is remanded to prison. 

1663-4. 

While on a visit at Swarthmore-hall, the residence of his 
friend Margaret Fell, George Fox was informed that Colonel 
Kirby's lieutenant had been there in quest of him. On re- 
tiring to rest, he came to the conclusion that it was his reli- 
gious duty to visit Colonel Kirby, and accordingly he went on 
the morrow. He found several of the neighbouring gentry 
there, and after a while the Colonel came in, when George 
Fox said to him, " I have come to visit thee, understanding 
thou wast desirous to see me, and I wish to know whether thou 
hast any thing against me." 

Colonel Kirby. "I can say as I am a gentleman, I 
have nothing against you, but Mistress Fell must not keep 
great meetings at her house, for they meet contrary to the act." 

George Fox. " The act does not take hold on us, but on 
such as meet to plot and raise insurrections against the king. 
But thou knowest, they who meet at Margaret Fell's are a 
peaceable people." 

After many words had passed, Colonel Kirby took him by 
the hand and said again, " I have nothing against you." 

Others of the company said, " He was a deserving man." 

He then left them and returned to Swarthmore. 

Shortly after, when Colonel Kirby had gone to London to 
attend the Parliament, there was a private meeting of the 



ARRESTED AT SWARTHMORE. 249 

justices, and deputy lieutenants, at Houlker-hall, the resi- 
dence of Justice Preston, where they granted a warrant for 
the apprehension of George Fox, which he understood was 
done in pursuance of instructions, left by Colonel Kirby, who, 
notwithstanding his seeming kindness and moderation, was a 
secret enemy. 

Although George heard of the warrant in time to have 
gone out of their reach, he concluded to stay and wait the 
result, for he knew there was a rumour of a plot in the north 
of England, and he was apprehensive, if he took his departure, 
they would fall upon his friends. Next day, the officers 
arrested him at Swarthmore, and Margaret Fell went with 
him to appear before the justices at Houlker-hall. He found 
there a number of magistrates, among whom were Preston, 
Rawlinson, and Middleton. 

After some discourse concerning a paper which George Fox 
had written to warn Friends against meddling with plots, or 
making any opposition to government, Justice Middleton, who 
was understood to be a Papist, said to him, " You deny God, 
and the church, and the faith." 

George Fox. "Nay, I own God, and the true church, 
and the true faith. But what church dost thou own ?" 

Middleton. "You are a rebel and a traitor." 

George Fox. "To whom dost thou speak? Or whom 
dost thou call a rebel?" 

Middleton, (much enraged,) "I spoke to you." 

George Fox, (striking his hand upon the table,) " I have 
suffered more from the king's enemies, than twenty such as 
thou, or than any that are here ; for I have been cast into 
Derby prison for six months together, and have suffered much, 
because I would not take up arms against the king before 
Worcester fight. I have been sent up prisoner out of my own 
county, by Colonel Hacker, to Oliver Cromwell, as a plotter 
to bring in king Charles, in the year 1654 ; and I have no- 
thing but love and good- will to the king, and desire the eter- 
nal welfare of him and all his subjects." 



250 LIFE OF GEORGE FOX. 

Middleton. " Did you ever hear the like ?" 

George Fox. " Nay, ye may hear it again, if ye will. 
For ye talk of the king, a company of you ; but where were 
ye in Oliver's days ? I have more love for the king, for his 
eternal good, than any of you." 

Being further interrogated by the justices concerning the 
plot, and asked why he wrote against it, if he had not known 
some that were engaged in it, he answered, " My reason was, 
because you are so forward to crush the innocent and the 
guilty together, therefore I wrote against it, to clear the truth 
from such things, and to stop all forward and foolish spirits 
from running into such things. I sent copies of it into West- 
moreland, Cumberland, Bishoprick, Yorkshire, and to you 
here. I sent another copy to the king and his council." 

Justices. "You are against the laws of the land." 

George Fox. "Nay, for I and my friends direct all people 
to the spirit of God in them, to mortify the deeds of the flesh. 
This brings them into well doing, and from that which the 
magistrates' sword is against, which eases the magistrates, who 
are for the punishment of evil doers." .... "In this we 
establish the law, are an ease to magistrates, and are not 
against, but stand for all good government." 

Justice Middletox. " Bring the book, and put the oaths 
of allegiance and supremacy to him." 

George Fox. " Hast thou, who art a swearer, taken the 
oaths of allegiance and supremacy ? As for us, we cannot 
swear at all, because Christ and his apostles have forbidden it." 

This was a home-thrust; for Middleton, being a Papist, 
could not take the oaths himself, yet would have tendered 
them to a Friend, in order to ensnare him, when no other 
pretext could be found to imprison him. 

Some of the justices, being unwilling to tender him the oath, 
would have set him at liberty ; but others would not agree to 
it. So the oath was tendered to him, which he, of course, 
declined, and they were about to make out a mittimus for his 
imprisonment at Lancaster ; but on further consideration, they 



THE OATH TENDERED TO HIM. 251 

took his word that he would appear at Lancaster Sessions, 
and then dismissed him. 

He returned to Swarthmore, attended meetings as usual, 
and when the sessions came on, he appeared in court, agree- 
ably to his engagement. The concourse of people was great, 
but way being made for him, he came forward, and stood with 
his hat on. After an interval of silence, he twice said, " Peace 
be among you." The chairman then said, "Do you know 
where you are?" 

George Fox. " Yes, I do ; but it may be my hat offends 
you. That's a low thing ; that's not the honour I give to 
magistrates, for the true honour is from above ; which I have 
received ; and I hope it is not the hat which you look upon to 
be the honour." 

Chairman. " We look for the hat, too. Wherein do you 
show respect to magistrates, if you do not put off your hat?" 

George Fox. "By coming when they call me." 

His hat was then taken off by an officer of the court, when 
they began to interrogate him concerning the plot, and in rela- 
tion to the meetings of Friends ; but finding no pretext for his 
imprisonment, they tendered him the oaths of allegiance and 
supremacy. He declined to swear, on the same grounds as 
before ; and then justice Rawlinson asked him " whether he 
held it was unlawful to swear." This was an unwarrantable 
question, intended to ensnare him ; for by an act of Parlia- 
ment, anyone who should say it was "unlawful to swear," 
was rendered liable to banishment, or a heavy fine. Being 
aware of their design, he answered, " That in the time of the 
law amongst the Jews, before Christ came, the law commanded 
them to swear ; but Christ, who doth fulfil the law, in his 
gospel time commands not to swear at all, and the apostle 
James forbids swearing even to them that were Jews, and who 
had the law of God." At length, after much discourse, they 
committed him to prison. 

Many other Friends were then imprisoned at Lancaster; 
some for meeting to worship God, and others for not swearing, 



252 LIFE OF GEOKGE FOX. 

so that the prison was very full. Some of them being poor 
men, dependent on their labour for the maintenance of their 
families, several of their wives went to the magistrates,, and 
told them, " If they kept their husbands in jail for nothing 
but the truth of Christ, and for good-conscience' sake, they 
would bring their children to them to be maintained." At 
length, the justices being continually importuned, released 
some of the Friends, but kept a number still in prison. 
Among these were four who had been there nearly two years 
and a half, having been imprisoned for tithes at the suit of the 
countess of Derby. 

One of them, Oliver Atherton, being of a weakly constitu- 
tion, was, through the unwholesomeness of the place, so much 
reduced in strength that his life was considered in imminent 
danger. His suffering condition was made known to the 
countess, but she being destitute of all compassion, refused to 
grant him any relief. On hearing of her refusal, he said, 
" She hath been the cause of shedding much blood, but this 
will be the heaviest blood that ever she spilt," and soon after, 
he died. His body being delivered to his friends, they carried 
it to Omskirk, the parish where he had lived, and posted 
papers on the crosses of the towns through which they passed, 
with this inscription: "This is Oliver Atherton of Omksirk 
parish, persecuted to death by the countess of Derby for 
good-conscience' sake towards God and Christ, because he 
could not give her tithes," &c. She was highly incensed at this 
proceeding, but still refused to extend mercy to the other 
prisoners ; and within a few weeks she died, and was carried 
through Omskirk to be buried. 

About a month after the imprisonment of George Fox, 
Margaret Fell, who had now been a widow five years, was 
summoned before the same justices, then sitting at Alverstone. 
They questioned her about keeping a meeting at her house, 
and said they would tender her the oath of allegiance. She 
answered, "You know I cannot swear; why, then, should you 



MARGARET FELL'S TRIAL. 253 

send for me, from my own house, where I was about my law- 
ful occasions, to ensnare me?" 

Justices. " If you will not keep a meeting at your house, 
we will not tender you the oath." 

M. Fell. " I cannot deny my faith nor my principles, for 
anything you can do against me, and while it shall please the 
Lord to let me have a house, I shall endeavour to worship 
Him in it." 

They then caused the oath to be read to her, which she 
refusing to take, they made out a mittimus, and sent her to 
Lancaster castle, where she remained in prison until the next 
assizes.* Her examination before Judge Twisden, at the 
assizes held at Lancaster the 14th of the first month, (March,) 
1664, is thus related by herself: " She was called to the bar, 
and then an order was given to the jailor by the judge, to set 
a stool and a cushion for her to sit upon. She had four of 
her daughters with her, and the judge said, " Let not Mrs. 
Fell's daughters stand at the bar, but let them come up 
hither; they shall not stand at the bar." So they were 
handed up and set near the judge. 

Then the mittimus being read, she stood up to the bar, and 
the judge spoke to her as follows : 

Judge. " Mrs. Fell, you are committed by the justices of 
peace for refusing to take the oath of obedience ; and I am 
commanded, and sent by the king, to tender it to any that 
shall refuse it." 

M. Fell. I was sent for from my own house and family, 
but for what cause or transgression I do not know." 

Judge. "lam informed by the justices of peace in this 
county, that you keep multitudes of people at your house, in 
pretence to worship God ; and it may be you worship Him in 
part, but we are not to dispute that." 

M. Fell. "I have the king's word from his own mouth, 
that he would not hinder me of my religion. ' God forbid,' 
(said he,) ' that I should hinder you of your religion, you may 

* Life of M. Fox, p. 7. 



254 LIFE OF GEORGE FOX. 

keep it in your own house.' And I appeal to all the country, 
whether those people that meet at my house, be not a peace- 
able, a quiet, and a godly honest people ? And whether there 
hath been any just occasion of offence given by the meeting 
that was held in my house." 

Judge. " If you will give security that you will have no 
more meetings, I will not tender the oath to you : — You think 
if there be no fighting nor quarrelling amongst you, that you 
keep the peace, and break no law ; but I tell you that you are 
a breaker of the law, by keeping unlawful meetings : And 
again you break the law, in that you will not take the oath of 
allegiance." 

M. Tell. "I desire that I may have liberty to answer to 
those two things which are charged against me. And first, for 
that which is looked upon to be matter of fact, which is concern- 
ing our meetings. There are several of my neighbours that are 
of the same faith, principle, and spirit and judgment that I 
am of; and these are they that meet at my house, and I can 
not shut my doors against them." 

Judge. " Mrs., you begin at the wrong end, for the first 
is the oath." 

M. Fell. " I suppose that the first occasion of tendering 
me the oath, was because of meeting; but as for that, if I 
have begun at the wrong end, I shall begin at the other. And 
first, then, as to the oath, the substance of which is allegiance 
to the king : And this I shall say, as for my allegiance, I love, 
own, and honour the king, and desire his peace and welfare ; 
and that we may live a peaceable, a quiet, and a godly life 
under his government, according to the scriptures ; and this 
is my allegiance to the king. And as for the oath itself, 
Christ Jesus, the King of kings, hath commanded me not to 
swear at all, neither by Heaven, nor by earth, nor by any 
other oath." 

The judge then called for the statute book, and the grand 
jury to be present. One of the justices that committed her, 
said, ' Mrs. Fell, you know that before the oath was tendered 



TRIAL OF MARGARET FELL. 255 

to you, we offered, that if you would put in security to have 
no more meetings at your house, we would not tender you the 
oath." 

M. Fell. " I shall not deny that." 

Judge. " If you will yet put in security that you will have 
no more meetings, I will not tender the oath to you." 

M. Fell. " I speak to the judge, the court, and the rest 
of the people : You all here profess to be christians, and like- 
wise you profess the scriptures to be your rule ; so in answer 
to those things that are laid against me — Christ Jesus hath 
left upon record in the scripture, ' That God is a spirit, and 
that his worship is in the spirit and truth, and that he seeketh 
such to worship him,' John, iv. 24. In which spirit, I, and 
these that meet at my house, do meet, and worship God, in 
obedience to Christ's commands. 

" Secondly : The same Christ Jesus, hath commanded in 
plain words, that I should not swear at all, and for obedience 
to Christ's doctrine and command am I here arraigned this 
day : So you being Christians, and professing the same thing 
in words, judge of these things according to that of God in 
your consciences ; and I appeal to all the country, whether 
ever those meetings did any hurt or prejudice." 

Judge. "You are not here, for obedience to Christ's 
commands, but for keeping of unlawful meetings. And you 
think, that if you do not fight and quarrel, or break the 
peace, that you break no law ; but there is a law against un- 
lawful meetings." 

M. Fell. "What law have I broken, for worshipping 
God in my own house?" 

Judge. " The common law." 

M. Fell. "I thought you had proceeded by a statute." 

Then the Sheriff whispered to him, and mentioned the statute 
of 35th of Elizabeth. 

Judge. " I could tell you of a law, but it is too penal for 
you, for it might cost you your life." 



256 LIFE OF GEORGE FOX. 

M. Fell. " I must offer and tender my life, and, all for 
my testimony, if it be required of me." 

Then the latter part of the statute was read to the jury, 
for the oath of obedience. 

And the judge informed the jury, and the prisoner, concern- 
ing the penalty of the statute, upon refusal ; for it would be 
to the forfeiture of all her estate, real and personal, and im- 
prisonment during life. 

M. Fell. "I am a widow, and my estate is a dowry, and I 
have five children unpreferred ; and if the king's pleasure be 
to take my estate from me, upon the account of my conscience 
and for not any evil or wrong done, let him do as he pleaseth. 
And further, I desire that I may speak to the jury, of the 
occasion of my being here." 

Judge. " The jury is to hear nothing but me, to tender you 
the oath, and you to refuse it, or take it." 

M. Fell. " You will let me have the liberty that other 
prisoners have." — And then she turned to the jury, and said, 
"Friends, I am here this day upon the account of my con- 
science, and not for any evil or wrong done to any man, but for 
obeying Christ's doctrine and commands, who hath said in the 
scripture, i That God is a spirit, and that his worship is in the 
spirit and truth :' And for keeping meetings in the unity of 
this spirit, and for obeying Christ's commands, and doctrine, 
who hath said, ' Swear not at all,' am I here arraigned this 
day. Now, you profess yourselves to be Christians, and you 
own the scripture to be true ; and for the obedience of the 
plain words of scripture, and for the testimony of my con- 
science, am I here. So I now appeal to the witness of God in 
all your consciences, to judge of me according to that. 

"First: You are to consider this statute, what it was 
made for, and for whom. It was made to manifest the Pa- 
pists, and the oath was for allegiance to the king. Now let 
your consciences judge, whether we be the people that it was 
made for, who cannot swear any oath at all, only for con- 
science sake, because Christ commands not to swear at all." 



TRIAL OF MARGARET FELL. 257 

Then the judge seemed to be angry, and said, she was not 
there upon the account of her conscience ; and said, " You 
have an everlasting tongue, you draw the whole court after 
you ;" but she continued speaking on, and he still crying, "Will 
you take the oath or no ?" 

M. Fell. " It is upon the account of my conscience, for 
if I could have sworn, I had not been here." 

" Secondly : If I would not have meetings in my house, I 
need not have the oath tendered to me ; and so I desire the 
jury to take notice, that it is only for those two things that I 
am here arraigned, which are only upon the account of my 
conscience, and not for any evil done against any man." 
Then the judge was angry again, and bid them tender her the 
oath, and hold her the book. 

Judge. "Will you take the oath of allegiance, yea or 
nay?" 

M. Fell. " I have said already, I own allegiance and obe- 
dience to the king, and his just and lawful commands. And 
I do also own allegiance and obedience to Christ Jesus, who 
is the King of kings, who hath commanded me not to swear 
at all." 

Judge. " That is no answer : will you take the oath, or not 
take it?" 

M. Fell. "I say I owe obedience and allegiance unto 
Christ Jesus, who commands me not to swear at all." 

Judge. " I say unto you that is no answer — will you take 
it, or will you not take it?" 

M. Fell. " If you should ask me never so often, I must 
answer to you, that the reason why I cannot take it, is be- 
cause Christ hath commanded me not to swear at all ; I owe 
my allegiance and obedience unto him." 

Then one of the justices that committed her said, " Mistress 
Fell, you may with a good conscience (if you cannot take the 
oath) put in security, that you will have no more meetings at 
your house." 

M. Fell. "Wilt thou make it good, that I may with a 
17 



258 LIFE OF GEORGE FOX. 

safe conscience make an engagement to forbear meetings, for 
fear of losing my liberty and estate ? Wilt not thou, and all 
you here, judge of me, that it was for saving of my estate and 
liberty that I did it ? And should not I in this deny my 
testimony, and would not this defile my conscience?" 

Judge. " This is no answer — will you take the oath ? We 
must not spend time." 

M. Fell. " I never took an oath in my life ; I have spent 
my days thus far, and I never took an oath ; I own allegiance 
to the king, as he is king of England; but Christ Jesus is 
king of my conscience." 

Then the clerk held out the book, and bid her pull off her 
glove, and lay her hand on the book. 

M. Fell. " I never laid my hand on the book to swear in 
all my life, and I never was at the assizes here before ; I was 
bred and born in this county, and have led my life in it, and 
I never was at any assize before this time; and I bless the 
Lord that I am here this day, upon this account, to bear tes- 
timony to the truth." 

Then they asked her, " If she would have the oath read ?" 
She answered, "I do not care if I never hear an oath read; 
for the land mourns because of oaths." 

Then the judge cried, " Take her away ;" and asked her, 
"If she would give security that she would have no more 
meetings ?" 

M. Fell. "Nay, I can give no such security; I have 
spoken enough for that." .... "And so they took her 
civilly away."* 

George Fox was then called to the bar, and said, "Peace 
be amongst you all." 

Judge. " "What ! do you come into the court with your 
hat on." Upon which the jailer took it off. 

George Fox. " The hat is not the honour that comes from 
God." 

* Life of M. Fell. 277-^2. 



HIS TRIAL AT LANCASTER. 259 

Judge. "Will you take the oath of allegiance, George 
Fox?" 

George Fox. " I never took any oath in my life, nor any 
covenant or engagement." 

Judge. "Well, will you swear or no?" 

George Fox. "lam a Christian, and Christ commands 
me not to swear ; so does the apostle James ; and whether I 
should obey God or man, do thou judge." 

Judge. " I ask you again, whether you will swear or no ?" 

George Fox. "I am neither Turk, Jew, nor heathen, but 
a Christian, and should show forth Christianity. Dost thpu 
not know that Christians, in the primitive times, under the 
ten persecutions, and some also of the martyrs in Queen 
Mary's days, refused swearing, because Christ and the apos- 
tles had forbidden it ? Ye have had experience enough, how 
many have first sworn for the king, and then against him. 
But as for me, I have never taken an oath in my life. My 
allegiance does not lie in swearing, but in truth and faithful- 
ness ; for I honour all men, much more the king. But Christ, 
who is the great prophet, the king of kings, the Saviour and 
judge of the whole world, saith, ' I must not swear.' Now, 
whether must I obey Christ or thee ? For it is through ten- 
derness of conscience, and in obedience to the command of 
Christ, that I do not swear ; and we have the word of the 
king for tender consciences. Dost thou own the king?" 

Judge. " I do own the king." 

George Fox. " Why then dost thou not observe his de- 
claration from Breda, and his promises made since he came to 
England : ' That no man should be called in question for mat- 
ters of religion, so long as he lived peaceably?' If thou 
ownest the king, why dost thou call me in question, and put 
me upon taking an oath, which is a matter of religion, seeing 
neither thou nor any one else can charge me with unpeaceable 
living ?" 

Judge, (irritated and looking at him,) " Sirrah ! will you 
swear?" 



260 LIFE OF GEORGE FOX. 

George Fox. " I am none of thy sirrahs, I am a Chris- 
tian ; and for thee, an old man and a judge, to sit there and 
give nicknames to prisoners, does not become either thy grey 
hairs or thy office." 

Judge. "Well, I am a Christian, too." 
George Fox. " Then do Christian works." 
Judge. " Sirrah ! thou thinkest to frighten me with thy 
words." Then checking himself, and looking aside, he said, 
" Hark ! I am using the word sirrah again," and so checked 
himself. 

George Fox. " I spoke to thee in love ; for that language 
did not become thee, a judge. Thou oughtest to instruct a 
prisoner in the law, if he were ignorant, and out of the 
way." 

Judge. "And I speak in love to thee, too." 
George Fox. "But love gives no nicknames." 
Judge, (rousing himself up,) " I will not be afraid of thee, 
George Fox. Thou speakest so loud, thy voice drowns mine 
and the court's ; I must call for three or four criers to drown 
thy voice: thou hast good lungs." 

George Fox. "I am a prisoner here for the Lord 
Jesus Christ's sake, and if my voice were five times louder, 
I should lift it up, and sound it out for Christ's sake ; 
for whose cause I stand this day before your judgment-seat, in 
obedience to him who commands 'not to swear/ before whose 
judgment-seat you must all be brought, and must give an 
account." 

Judge. "Well, George Fox, say whether thou wilt take 
the oath, yea or nay?" 

George Fox. " I say as I said before, ' Whether oughj I 
to obey God or man, judge thou ? If I could take any oath 
at all, I should take this ; for I do not deny some oaths only, 
or on some occasions, but all oaths, according to Christ's doc- 
trine, who hath commanded his followers, ' Not to swear at 
all.' Now, if thou, or any of you, or any of your ministers 
or priests here, will prove that ever Christ or his apostles, 



THE TRIALS CONTINUED. 261 

after they had forbidden all swearing, commanded Christians 
to swear, then I will swear." 

Several priests were there, but none of them offered to 
speak. 

Judge. "lam a servant of the king, and the king sent 
me not to dispute with you, but to put the law in execution ; 
therefore tender him the oath of allegiance." 

George Fox. "If thou love the king, why dost thou 
break his word, and not keep his declarations and speeches, 
wherein he promised liberty to tender consciences ? I am a 
man of a tender conscience, and, in obedience to Christ's 
command, I cannot swear." 

Judge. " Then you will not swear ? Take him away, 
jailer." 

George Fox. " It is for Christ's sake that I cannot swear, 
and for obedience to his command I suffer ; and so the Lord 
forgive you all." 

He was then remanded to prison. 

Two days afterwards, Margaret Fell and George Fox were 
again brought into court, and she being first placed at the 
bar, the examination proceeded as follows : 

Judge. " Mrs. Fell, you stand here indicted by the statute, 
because you will not take the oath of allegiance ; and I am 
here to inform you what the law provides for you in such a 
case. First, if you confess to the indictment, then the judg- 
ment of a premunire is to pass upon you. Secondly, if you 
plead, you have liberty to traverse. Thirdly, if you stand 
mute, and say nothing at all, judgment will be passed against 
you. So see which you will choose of these three ways." 

M. Fell. "lam altogether ignorant of those things, for 
I had never the like occasion ; so I desire to be informed by 
thee, which of these is the best for me, for I do not know." 
And then several about the court cried "traverse, traverse." 

Judge. " If you will be advised by me, put in your tra- 
verse, and so you have liberty until the next assizes to answer 
your indictment." 



262 LIFE OF GEORGE FOX. 

M. Fell. " I had rather, according to thy own proposal, 
have a process, that I might have liberty till the next assizes, 
and then to put in a traverse." 

Judge. "Your traverse is a process." 
M. Fell. " May not I have a process, and put in my tra- 
verse the next assizes ? I am informed that was the thing 
thou didst intend I should have." 
Judge. " You shall have it." 
M. Fell. " That is all I desire now." 
Then a clerk of the crown-office stood up, and whispering 
to the judge, said it was contrary to law, and she must put in 
her traverse now. 

Judge. "I would do you all the favour I can, but you 
must enter your traverse now." 

M. Fell. "I acknowledge thy favour and mercy ; for thou 
hast shown more mercy than my neighbours have done; and 
I see what thou hast done for me, and what my neighbours 
have done against me, and I know very well how to make a 
distinction : for they, who have done this against me, have no 
reason for it." 

Judge. " I have done you no wrong, I found you here." 
M. Fell. "I had not been here, but by my neighbours." 
Judge. "What say you, are you willing to traverse ?" 
M. Fell. " If I may not be permitted to have that which 
I desire, that is, longer time, I must be willing to traverse, till 
the next assizes ; and that upon this account, that I have 
something to inform thee of, which I did not speak on the last 
time when I was brought before thee, viz : the justices who 
committed me, told me, they had express order from above : 
but they did not show me the order, neither indeed did I ask 
them for it ; but I heard since, that they have given out in 
the country, that they had an order from the council ; others 
said, that they had an order from the king; the sheriff said, 
that there was express order ; and also justice Fleming said, 
'there was an order from the king and council;' so the coun- 
try is incensed, that I am some great enemy to the king. So 



THE PRISONERS RE-COMMITTED. 263 

I desire that I may have this order read, that I may know 
what my offence is, that I may clear myself." 

Judge. " I will tell you what that order is : we have ex- 
press order from the king to put all laws and statutes in 
execution, not only against you, but all other people, and 
against Papists, if they be complained of." 

M. Fell. "Will that order give the justice of peace power 
to fetch me from my own house, to tender me the oath?" 

Judge. "Mrs., we are all in love; if they say they had 
an order, believe they had one." 

M. Fell. " If they have one, let them show it, and then I 
can believe it." 

Judge. " Come, come, enter your traverse." 

M. Fell. " I had rather have had more time, that I might 
have informed the king concerning these things." 

Judge. " You may inform the king in half a year's time. 
So now let us have your friend called up." 

Then, after she was gone down, the judge called her back 
again, and said, " If you will put in bail, you may go home, 
and have your liberty till the next assizes ; but you must not 
have such frequent meetings." 

M. Fell. " I will rather lie where I am ; for, as I told 
you before, I must keep my conscience clear, for which I 
suffer." 

George Fox being next called up, the judge asked him, 
"Whether he would traverse, stand mute, or submit?" He 
" desired that he might have liberty to traverse the indictment 
and try it." 

Judge. " Take him away ; I will have nothing to do with 
him; take him away." 

George Fox. "Well, live in the fear of God and do 
justice." 

Judge. " Why, have I not done you justice ?" 

George Fox. " That which thou hast done hath been 
against the command of Christ." Upon this, he was again 
conducted to prison, to await the next assizes. 



264 LIFE OF GEORGE FOX. 



CHAPTER XVIII. 

George Fox and M. Fell continue in Lancaster Castle — Sufferings of 
prisoners — They are again brought before the Judges — Their trial, 
and sentence pronounced — They are remanded to prison — A vision of 
George Fox. 

1664-5. 

Throughout the spring and summer of 1664, George Fox, 
Margaret Fell, and John Stubbs, with many other Friends, 
still continued prisoners in Lancaster castle. Their place of 
confinement being extremely damp and unwholesome, another 
of their number was removed by death, leaving five orphan 
children to bemoan his loss. Others of these prisoners were 
poor men, whose families were dependent on their daily labour, 
and now their wives and children were left destitute by the 
unrelenting cruelty of their persecutors. 

How great must have been the bigotry and intolerance of 
those magistrates and judges, as well as of the clergy at whose 
instigation they generally acted ; when they could keep im- 
mured in such noisome prisons their inoffensive neighbours, 
merely for refusing to swear, and for worshipping God accord- 
ing to their convictions of duty. It might have been sup- 
posed that the high social position of Margaret Fell, with her 
own dignity of character, would have received some consider- 
ation from those who had known and respected her late hus- 
band ; but they were no less insensible to the promptings of 
honourable feeling than deaf to the cries of humanity. 

Among the prisoners at the castle was Major Wiggan, a 
Baptist minister, who challenged the Friends to a religious 
discussion. George Fox obtained leave to go into his room, 
and has left in his Journal an account of their conversation. 
Wiggan afiirmed "that some men never had the spirit of God, 
and that the true light which enlighteneth every one that 
cometh into the world, is natural." For proof of his first- 



MARGARET FELL'S TRIAL. 265 

assertion, he instanced Balaam, affirming that " Balaam had 
not the spirit of God." George Fox affirmed and proved that 
" Balaam had the spirit of God, and that wicked men have it, 
else how could they quench it, vex it, grieve it, and resist the 
Holy Ghost like the stiff-necked Jews." He stated, moreover, 
that the true light spoken of in the first of John, is not natural, 
but divine and eternal. It could not be the scriptures of the 
New Testament, because it was testified of before any part of 
the New Testament was written. It is the spirit of truth, — the 
Holy Ghost, the Comforter, which leads the disciples of Christ 
into all truth, but reproves the world of sin. 

The assizes were again held at Lancaster, the 20th of the 
7th month (September) 1664, by Judges Twisden and Turner, 
when George Fox and Margaret Fell were brought before 
them. Judge Turner being on the crown bench, called Marga- 
ret Fell to the bar, and her trial proceeded as follows :* 

Judge. " Come, will you take the oath." 

M. F*:ll. " There is a clause in the indictment, that the 
church-wardens informed of some things, which seem that 
that should be the ground or first occasion of this indict- 
ment; I desire to know what that information was, and 
what the transgression was, by which I came under this 
law." 

Judge. " Mrs., we are not to dispute that ; you are here 
indicted, and you are here to answer, and to plead to your 
indictment." 

M. Fell. "I am first to seek out the ground and the 
cause wherefore I am indicted ; the law is made for the law- 
less and transgressor, and except I be a transgressor, you 
have no law against me, neither ought you to have indicted 
me : for it being that the church-wardens did inform, my 
question is, what matter of fact did they inform of? For I 
was sent for from my own house, from amongst my children 
and family, when I was about my outward occasions, and 

* Life of M. Fell, p. 284-7. 



266 LIFE OF GEORGE FOX. 

when I was in no meeting, neither was it a meeting 
Therefore I desire to know what the first foundation, or 
matter of fact was ; for there is no law against the innocent 
and righteous; and if I be a transgressor, let me know 
wherein." 

Judge. "You say well, the law is made for transgres- 
sors." "But, Mistress, do you go to church?" 

M. Fell. "I do go to church." 

Judge. " What church ?" 

M. Fell. " To the church of Christ." 

Judge. " But clo you go to church amongst other people ? 
Ye know what I mean." 

M. Fell. " What dost thou call a church, the house or 
the people ? The house, ye all know, is wood and stone. 
But if thoiTcall the people a chinch ; to that I shall answer, 
as for the Church of England that now is, I was gathered 
unto the Lord's truth, unto which I now stand a witness, 
which truth was before then church was a church ; and I was 
separated from the general worship of the nation, when there 
was another power up, than that which now is, and was perse- 
cuted by that power which then was, and suffered much hard- 
ship : and would you have us now to deny our faith and prin- 
ciples, which we have suffered for so many years ? And 
would you now have us turn from that which we have been 
witnesses of for so many years, and turn to your church con- 
trary to our consciences?" 

Judge. "We spend time about these things ; come to the 
matter in hand — what say you to the oath, and to the indict- 
ment ?" 

M. Fell. " I say this to the oath, as I have said in this 
place before now, Christ Jesus hath commanded me not to 
swear at all ; and that is the only cause, and no other ; the 
righteous judge of Heaven and earth knows, before whose 
throne of justice you must all appear one day, and his eye 
sees us all, and beholds us at this present, and he hears and 
sees all our words and actions, and therefore every one ought 



TRIAL OF MARGARET FELL. 267 

to be serious, for the place of judgment is weighty. And this 
I do testify unto you here, where the Lord's eye beholds us 
all, that for the matter or substance of the oath, and the end 
for which it was intended, I do own one part, and deny the 
other, that is to say, I do own truth and faithfulness, and 
obedience to the king, in all his just and lawful demands and 
commands. I do also deny all plottings and contrivings 
against the king, and all popish supremacy and conspiracy, 
and I can no more transgress against King Charles in these 
things, than I can disobey Jesus Christ's commands. And 
by the same power and virtue of the same word, which hath 
commanded me not to swear at all, the same doth bind me in 
my conscience, that I can neither plot nor contrive against 
the king, nor do him, nor any man upon the earth, any 
wrong : and I do not deny this oath only because it is the 
oath of allegiance, but I deny it because it is an oath, and 
because Christ Jesus hath said, 4 Swear not at all, neither by 
Heaven, nor by earth, nor any other oath;' and if I might 
gain the whole world for swearing of an oath, I could not ; 
and whatever I have to lose this day, for not swearing of an 
oath, I am willing to offer it up." 

Judge. " What say you to the indictment ?" 
M. Fell. " What should I say ? I am clear and innocent 
of wronging any man upon the earth, as my little child that 
stands by me here ; and if any here have anything to lay to 
my charge, let them come down and testify it here before you 
all ; and if I be clear and innocent, you have no law against 
me : you have work enough besides, if you do not meddle with 
the innocent, and them that fear the Lord." 

Then Colonel Kirby whispered to the Judge, which M. 
Fell observing, said, " Let us have no whisperings. Colonel 
Kirby, if thou hast anything to lay to my charge, come down 
here and testify against me. The Judge represents the king's 
person and his power, and that I own." 

Judge. " Jury, take notice she doth not take the oath." 
M. Fell. " This matter is weighty to me, whatsoever it is 



268 LIFE OF GEORGE FOX. 

to you, upon many accounts ; and I would have the jury to 
take notice of it, and to consider seriously what they are 
going to do : for, first, 1 stand here before you upon the 
account of the loss of my liberty, and my estate : secondly, 
I stand here for obeying Christ's command, and so keeping 
my conscience clear, which, if I obey this law, and King 
Charles' command, I defile my conscience, and transgress 
against Christ Jesus, who is the king of my conscience ; and 
the cause and the controversy in this matter, that you all are 
to judge of here this day, is betwixt Christ Jesus and King 
Charles ; and I am his servant and witness this day, and this 
is his cause, and whatever I suffer, it is for him, and so let him 
plead my cause when he pleaseth." 

Then the judge said to the jury, "Are you all agreed? 
Have you found it?" And they said, "For the king."* 

Margaret Fell then told the judge she had counsel to plead 
to her indictment, and he said he would hear them in the 
afternoon in arrest of judgment. Then the court adjourned. 

In the afternoon they were again called into court, when 
Margaret Fell stepped up to the bar, and requested the judge 
to give them time till the next morning to bring in their arrest 
of judgment, which he granted. - 

As she was about to withdraw he said, " Mrs. Fell, you 
wrote to me concerning your prisons, that they were bad, that 
the rain comes in, and that they are not fit for people to lie 
in. I spoke to the Sheriff about it, and he said he did not 
know." She answered, " The Sheriff does know, and has 
been told of it several times ; and now it is raining, if you 
will send to see, you may know whether they are fit for peo- 
ple to lie in or not." 

Colonel Kirby then stood up to excuse the Sheriff. Mar- 
garet Fell turning to him, said, " If you were to lie in it 
yourselves you would think it hard, but your minds are only 
bent on cruelty, to commit others; as William Kirby has 

* M. Fell's Life, 285-8. 



SENTENCE ON MARGARET FELL. 269 

done, who has committed ten of our Friends, and put them 
into a cold room with nothing but bare boards to lie upon, 
where they have lain several nights, although some of them 
are aged men, above three score years, and known by their 
neighbours to be honest men." 

Next morning, they were brought into court, when Marga- 
ret Fell, standing at the bar, said she had counsel to plead 
for her, whom she named: "But," she added, "I have a few 
words to speak before them : I see that all sorts of prisoners 
who appear before the judge, receive what mercy the law will 
afford them, but we desire only to receive justice and law." 
The judge replied, "What else are we here for?" Margaret 
Fell's counsel then spoke, and showed the judge several errors 
and contradictions in the indictment, some of which he seemed 
to consider and others to waive : but seeming dissatisfied, he 
made a pause and called George Fox to the bar. 

In the afternoon Margaret Fell was again called before the 
court, to hear sentence of premunire pronounced against her. 
She reminded the judge that he had said to her counsel, she 
might have a writ of error to reverse it : he answered, " She 
should have what the law afforded her." She then said, 
" The Lord forgive thee what thou hast done ; for this law 
was made for Popish recusants, but ye pass sentence on but 
few of them."* This cruel sentence declared that she should 
be out of the king's protection, and forfeit all her estate, real 
and personal, to the king, and be imprisoned during life." 
She was mercifully supported under this severe trial, and said 
to the judge, " Although I am out of the king's protection, 
yet I am not out of the protection of the Almighty God." 
She was then remanded to prison. 

Meanwhile the trial of George Fox had been proceeding. 
When first brought into court he was placed among the felons 
and murderers, and after being thus exposed to the public 
gaze for two hours, he was called to the bar. A jury being 

* Life of M. Fox, p. 290. 



270 LIFE OF GEORGE FOX. 

enrpannelled, the judge inquired of the justices, " Whether 
they had tendered him the oath at the sessions?" They 
answered, " They had." He said, " Give them the book, that 
they may swear they tendered him the oath according to the 
indictment." Some of the justices refused to be sworn, but 
the judge said he would have it done to take away all occasion 
of exception. 

When the jury was sworn, and the justices had sworn that, 
" They had tendered the oath according to the indictment," 
the judge asked George Fox, " Whether he had not refused 
the oath at the last assizes ?" 

George Fox. "I never took an oath in my life, and 
Christ, the Saviour and Judge of the world, said, ' Swear not 
at all.' " 

Judge, (not heeding this answer.) " I ask whether or no, 
you did not refuse the oath at the last assizes ?" 

George Fox. " The words that I then spake to them 
were, that if they would prove, either judge, justice, priest, or 
teacher, that after Christ and the apostles had forbidden 
swearing, they commanded that Christians should swear, I 
would swear." 

Judge. "lam not at this time to dispute whether it is 
lawful to swear, but to inquire whether you have refused to 
take the oath or no ?" 

George Fox. "These things mentioned in the oath, as 
plotting against the king, and owning the pope's, or any other 
foreign power, I utterly deny." 

Judge. " Well, you say well in that, but did you deny to 
take the oath? What say you?" 

George Fox. " What wouldst thou have me to say ? for 
I have told thee before what I did say." 

Judge. " Would you have these men to swear that you 
have taken the oath?" 

George Fox. " Wouldst thou have these men to swear 
that I had refused the oath ?" At which the court burst out 
into laughter. "I was grieved," he says, "to see so much 



HIS TRIAL CONTINUED. 271 

lightness in the court, where such solemn matters were han- 
dled, and therefore asked him, ' If this court was a play- 
house ? Where is gravity and sobriety ? for this behaviour 
does not become you.' The clerk then read the indictment, 
and I told the judge I had something to speak to it, for I had 
informed myself of the errors that were in it. He told me 
he would hear afterwards any reasons that I could allege why 
he should not give judgment. Then I spoke to the jury, and 
told them they could not bring me in guilty, according to that 
indictment, for the indictment was wrong laid, and had many 
gross errors in it." 

Judge. " You must not speak to the jury, but I will speak 
to them ; you have denied to take the oath at the last assizes, 
and I can tender the oath to any man now, and premunire 
him for not taking it, and the jury must bring you in guilty, 
seeing you refuse to take the oath." 

George Fox. " What do ye with a form ? you may throw 
away your form then." To the jury. — "It lies upon your 
consciences, as ye would answer it to the Lord God before his 
judgment-seat." i Then the judge spoke again to the jury, 
and I called to him to do me justice. The jury brought me 
in guilty. Whereupon I told them that both the justices and 
they had forsworn themselves, and therefore they had small 
cause to laugh as they did a little before. Oh ! the envy, rage, 
and malice that appeared against me, and the lightness ; but 
the Lord confounded them, and they were wonderfully stopped. 
Upon my complaining of the badness of my prison, some of 
the justices, with Colonel Kirby, went up to see it, but when 
they came, they durst hardly go in, the floor was so bad and 
dangerous, and the place so open to the wind and rain. Some 
of the magistrates declared that it was a most filthy place, 
and when Colonel Kirby saw and heard what was said of it, 
he excused the matter as well as he could, saying, ' I should 
be removed, ere it was long, to some more convenient place.' ' 

The following day, he and Margaret Fell were again 
brought into court, and after some time spent in her trial, as 
already related, he was called to the bar. 



272 LIFE OF GEORGE FOX. 

Judge. " What have you to say why I should not pass 
sentence upon you?" 

George Fox. "lam no lawyer ; but I have much to say, 
if thou wilt but have patience to hear." At that the judge 
laughed, and others also laughed, and he said, " Come, what 
have you to say ?" and turning to the court, " He can say 
nothing." 

George Fox. "Yes, I have much to say; have but 
patience to hear me. Should the oath be tendered to the 
king's subjects, or the subjects of another realm?" 

Judge. " To the subjects of this realm." 

George Fox. " Look into the indictment ; ye may see ye 
have left out the word subject ; so, not having named me in 
the indictment as a subject, ye cannot premunire me for not 
taking the oath." 

Then they looked over the statute and the indictment, 
and saw it was so ; and the judge confessed it was an 
error. 

George Fox. "I have something else to stop judgment ; 
look what day the indictment says the oath was tendered to 
me at the sessions there." 

They looked and said, "It was the 11th day of January." 

George Fox. "What day of the week was the sessions 
held on?" 

" On a Tuesday," was the reply of some one in court. 

George Fox. " Look to your almanacs, and see whether 
there were held any sessions at Lancaster on the 11th day of 
January, so called?" So they looked, and found that the 
11th day was Monday, and that the sessions were held on the 
Tuesday, the 12th day of the month. " Look now, ye have 
indicted me for refusing the oath in the Quarter-Sessions held 
at Lancaster, on the 11th day of January last, and the jus- 
tices have sworn that they tendered me the oath in open ses- 
sions here, on that day, and the jury, upon their oaths, have 
found me guilty thereupon ; and yet ye see there was no ses- 
sion held in Lancaster that day." 



FLAWS IN THE INDICTMENT. 273 

Judge, (to cover the matter, asked) " Whether the sessions 
did not begin on the 11th day?" 

Some one in court answered, " No, the sessions held but 
one day, and that was the 12th." 

Judge. " This is a great mistake and error." 

Some of the justices were in a great rage at this, and 
stamped, and said, " Who hath done this ? Somebody hath 
done this on purpose," and a great heat was amongst them. 

George Fox. " Are not the justices here that have sworn 
to this indictment, forsworn men in the face of the country? 
But this is not all ; I have more yet to offer why sentence 
should not be given against me. In what year of the king 
was the last assize holden, which happened in the month of 
March last?" 

Judge. "It was in the sixteenth year of the king." 

George Fox. "The indictment lays it in the fifteenth 
year." 

They looked and found it so, which was also acknowledged to 
be another error. " Then," he says, " they were all in a fret 
again, and could not tell what to say; for the judge had 
sworn the officers of the court, that the oath was tendered to 
me at the assizes mentioned in the indictment." 

George Fox. " Now, is not the court here forsworn also, 
who have sworn that the oath was tendered to me at the assize 
holden here in the fifteenth year of the king, when it was in 
his sixteenth year; and so they have sworn a year false." 

The judge then bid them look whether Margaret Fell's in- 
dictment was the same, but found it not so. 

George Fox. " I have more yet to offer to stop sentence: 
ought all the oath to be put into the indictment, or not ?" 

Judge. "Yes, it ought to be all put in." 

George Fox. " Then compare the indictment with the 
oath, and there thou mayest see these words (or by any autho- 
rity derived, or pretended to be derived, from him or his fee) 
left out of the indictment, which is the principal part of the 
18 



274 LIFE OF GEORGE FOX. 

oath ; and in another place the words (heirs and successors) 
are left out." 

The judge acknowledged these also to be great errors. 

George Fox. " But I have something further to allege." 

Judge. "Nay, I have enough, you need say no more." 

George Fox. " If thou hast enough, I desire nothing but 
law and justice at thy hands, for I don't look for mercy." 

Judge. " You must have justice, and you shall have law." 

George Fox. " Am I at liberty, and free from all that 
hath been done against me in this matter ?" 

Judge. " Yes, you are free from all that hath been done 
against you." But, starting up in a rage, he exclaimed, "I 
can put the oath to any man here, and I will tender you the 
oath ao'ain." 

George Fox. " Thou hadst example enough yesterday of 
swearing and false swearing both in the justices and jury ; for 
I saw before mine eyes that both justices and jury had for- 
sworn themselves." 

Judge. " Will you take the oath ?" 

George Fox. " Do me justice for my false imprisonment 
all this while ; for what have I been imprisoned so long ? I 
ought to be set at liberty." 

Judge. " You are at liberty ; but I will put the oath to 
you again." 

George Fox then turned about, and said, " All people, take 
notice, this is a snare ; for I ought to be set free from the 
jailer and from this court." 

Judge. " Give him the book." 

"Then," he continues, "the power of darkness rose in 
them like a mountain, and the clerk lifted up a book to me. 
I stood still, and said, ' If it be a bible, give it to me into my 
hand.' 'Yes, yes,' said both judge and justices, 'give it him 
into his hand.' So I took it, and looked into it, and said, 'I 
see it is a bible. I am glad of it.' " 

The judge caused the jury to be called, and they stood by ; 
for after they had brought in their former verdict, he would 



THE OATH AGAIN TENDERED TO HIM. 275 

not discharge them, though they desired it ; but told them he 
could not dismiss them yet, he should have business for them ; 
therefore they must attend and be ready when they were 
called. When he said so, I felt his intent — that if I was 
freed, he would come on again. So I looked him in the face, 
and the witness of God started up in him, and made him blush 
when he looked at me again ; for he saw that I had discovered 
him. Nevertheless, hardening himself, he caused the oath to 
be read to me, the jury standing by. When it was read, he 
asked me, ' Whether I would take the oath or not ?' " 

George Fox. " Ye have given me a book here to kiss, 
and to swear on, and this book which ye have given me to 
kiss says, 'Kiss the Son,' and the Son says in this book, 
' Swear not at all,' and so says the apostle James. I say as 
the book says, yet ye imprison me. How chance ye do not 
imprison the book for saying so ? How comes it that the book 
is at liberty, amongst you, which bids me not swear, and yet 
ye imprison me for doing as the book bids me." 

" I was speaking this to them, and held up the bible open 
in my hand to show them the place where Christ forbade 
swearing. They plucked the book out of my hand, and the 
judge said, 'Nay, but we will imprison George Fox.' 

"Yet this got about all over the country as a by-word, 
' That they gave me a book to swear on, that commanded me 
not to swear at all, and the bible was at liberty, and I in 
prison for doing what the bible said.' " 

The judge still urged him to swear, and George Fox said, 
" I never took oath, covenant, or engagement in my life ; but 
my yea and nay was more binding in me than an oath was to 
many others ; for had they not had experience how little men 
regarded an oath? and how they had sworn one way, and 
then another ? and how the justices and court had forsworn 
themselves now ? I was a man of a tender conscience, and if 
they had any sense of a tender conscience, they would consi- 
der that it was in obedience to Christ's command that I could 
not swear. But if any one of you can convince me, that after 



276 LIFE OF GEORGE FOX. 

Christ and the apostles had commanded not to swear, they 
altered that command, and commanded christians to swear, ye 
shall see that I will swear. There being many priests in the 
court, I said, 'If ye cannot do it, let your priests stand up 
and do it.' But not one of the priests made answer." 

Judge. " Oh ! all the world cannot convince you." 

George Fox. "No, how is it likely the world should con- 
vince me ? The whole world lies in wickedness. Bring out 
your spiritual men, as ye call them, to convince me." 

Both the sheriff and the judge said, " The angels swore in 
the Revelation." 

George Fox. "When God bringeth his first-begotten Son 
into the world, he saith, 'Let all the angels of God worship 
him ;' and the Son saith, ' Swear not at all.' " 

Judge. "Nay, I will not dispute." 

George Fox, (to the jury). " It is for Christ's sake that 
I cannot swear, and therefore I warn you not to act contrary 
to the light of God in your consciences ; for before his judg- 
ment-seat you must all be brought. As for plots, and perse- 
cutions for religion, and popery, I deny them in my heart ; 
for I am a christian, and shall show forth Christianity among 
you this day. It is for Christ I stand. More words I had, 
both with the judge and jury, before the jailer took me away." 

In the afternoon he was brought up again, and placed 
among the thieves for a considerable time, where he stood 
with his hat on till the jailer took it off. The jury having 
found this new indictment against him, " for not taking the 
oath," he was then called to the bar. 

Judge. "What can you say for yourself?" 

George Fox. " I request the indictment to be read ; for 
I cannot answer to that which I have not heard." 

The clerk then read it, and as he read it, the judge said, 
" Take heed it be not false again ;" but he read it in such a 
manner that George Fox could hardly understand what he read. 

When he had done, the judge said, " What do you say to 
the indictment ?" 



A NEW INDICTMENT. 277 

George Fox. " At once hearing so large a writing read, 
and that at such a distance that I could not distinctly hear all 
the parts of it, I cannot tell what to say ; but if thou wilt let 
me have a copy of it, and give me time to consider of it, I 
will answer it." 

This put them to a little stand ; but after awhile the judge 
asked, " What time I would have ?" 

George Fox. " Till the next assize." 

Judge. " But what plea will you now make ? Are you 
guilty or not guilty?" 

George Fox. " I am not guilty of denying to swear ob- 
stinately and wilfully ; and as for those things mentioned in 
the oath, as Jesuitical plots, and foreign powers, I utterly deny 
them in my heart. If I could take any oath, I could take 
this ; but I never took any oath in my life." 

Judge. " You say well ; but the king is sworn, the parlia- 
ment is sworn, I am sworn, and the justices are sworn, and 
the law is preserved by oaths." m 

GivOiiGE Fox. u Ye have had sufficient experience of men's 
swearing, and thou hast seen how the justices and jury had 
sworn wrong the other day ; and if thou hadst read in the 
Book of Martyrs, how many of them had refused to swear, 
both in the time of the ten persecutions, and in Bishop 
Bonner's days, thou mightst see that to deny swearing, in obe- 
dience to Christ's command, was no new thing." 
• Judge. " I wish the laws were otherwise." 

George Fox. " Our yea is yea, and our nay is nay, and 
if we transgress our yea or nay, let us suffer as they do, or 
should do, who swear falsely. This we had offered to the 
king, and the king said 'it was reasonable.' " 

After some further discourse, he was remanded to prison, 
there to lie till the next assize, and Colonel Kirby again in- 
terfered to aggravate his sufferings, by directing the jailer, 
" To keep him close, and to suffer no flesh alive to come at 
him." 

He was now put into an old ruinous tower of the castle, 



278 LIFE OF GEORGE FOX. 

where the smoke from the prisoners below came up so thick, 
that it obscured the light, and stood as dew upon the walls, 
insomuch that the under-jailer could scarcely be persuaded to 
enter. The room was so open, that the rain came in upon the 
bed, and saturated his clothes. In this suffering condition he 
was compelled to pass a long, cold winter : during which his 
body became swollen, and his limbs benumbed. 

Margaret Fell was imprisoned in another apartment of the 
same castle, where she was detained twenty months, without 
being permitted to go to her own house. She was then 
allowed to go home for a short time, but was required to re- 
turn to prison, where she remained until liberated by the 
king, in 1668, having been a prisoner four years. Dining her 
imprisonment, she wrote a number of epistles and tracts on 
religious subjects, which were published, and afford evidence 
of her piety and earnest devotion to the cause of truth. 

In a letter, written from Lancaster castle, to her son-in-law, 
John Rouse, and his wife, she says, " I am very well content- 
ed." "Be all satisfied and content with the will of 

the Lord ; and let neither murmuring nor repining enter any 
of your minds ; and let not sorrow fill your hearts, for we 
have all cause to rejoice in the Lord evermore, and I most of 
all."* 

The spring assizes at Lancaster came on the 16th of March, 
(then the 1st month) 1665, when Judge Twisden sat upon the 
crown-bench, and George Fox was brought to the bar. He 
had previously informed himself of the errors in the second 
indictment, which had been drawn up with great care. " Yet," 
he says, in his Journal, " many errors, and those great ones, 
were found in this indictment, as well as the former. Surely 
the hand of the Lord was in it, to confound their mischievous 
work against me, and to blind them therein, insomuch, that 
although after the indictment was drawn at the former assize, 
the judge examined it himself, and tried it with the clerks, yet 

* Letters of Early Friends, XCIY. 



ERRORS IN SECOND INDICTMENT. 279 

the word " subject" was left out of this indictment also, the 
day of the month was put in wrong, and several material 
words of the oath were left out ; yet they went on confidently 
against me, thinking all was safe and well. When I was set 
at the bar, and the jury called over to be sworn, the clerk 
asked me first, ' Whether I had any objection to make against 
any of the jury ?' I told him, ' I knew none of them.' Then 
having sworn the jury, they swore three of the officers of the 
court to prove c that the oath was tendered to me at the last 
assizes, according to the indictment.' " 

Judge. " Come, come ; it was not done in a corner. What 
have you to say to it ? Did you take the oath at the last 
assizes ?" 

George Fox then repeated what he had formerly said, and 
pleaded as exactly as his memory would allow. 

Judge. a I will not dispute with you but in point of law." 

George Fox. "I have something to speak to the jury 
concerning the indictment." 

Judge. "You must not speak to the jury; but if you 
have anything to say, you must speak to me." 

George Fox. " Should the oath be tendered to the king's 
subjects only, or to the subjects of foreign princes?" 

Judge. "To the subjects of this realm; for I will speak 
nothing to you but in point of law." 

George Fox. " Look in the indictment and thou mayst 
see the word < subject' is left out of this indictment also. 
Therefore, seeing the oath is not to be tendered to any but 
the subjects of this realm, and ye have not put me in as a 
subject, the court is to take no notice of this indictment." 

Judge. " Take him away, jailer, take him away." 

" So I was presently hurried away. The jailer and people 
looked when I should be called for again ; but I was never 
brought into the court any more, though I had many other 
great errors to assign in the indictment. After I was gone, 
the judge asked the jury, ' If they were agreed V They said 
'Yes;' and found for the king against me, as I was told. 



280 LIFE OF GEORGE FOX. 

But I was never called to hear sentence given, nor was any- 
given against me, that I could ever hear of. I understood 
when they looked narrowly into the indictment they saw it 
was not good ; and the judge having sworn the officers of the 
court, that the oath was tendered to me the assize before, 
upon such a day, according as was set down in the indict- 
ment, and that being the wrong day ; I should have proved 
the officers of the court forsworn men again, if the judge 
would have suffered me to plead to the indictment, which was 
thought to be the reason why they hurried me away so 
soon." 

It appeared afterwards, that they had recorded him as 
being premunired, without the usual form of pronouncing sen- 
tence upon him in open court, by which means his enemies 
hoped to subject him to perpetual imprisonment. He had how- 
ever, during this season of deep trial, an unfailing support in 
the consciousness of divine approbation, and the consoling 
evidence of heavenly love. Being drawn into near union and 
communion with God, he was favoured to witness, in the 
visions of light, a foresight of events which could only be 
known through divine revelation. 

"While I was a prisoner," he says, "in Lancaster castle, 
there was great noise and talk of the Turk's overspreading 
Christendom, and great fears entered many. But one day as 
I was walking in my prison chamber, I saw the Lord's power 
turn against him, and that he was turning back again. I de- 
clared to some, what the Lord let me see, when there were 
such fears of his overturning Christendom; and within a 
month after, the news came down, wherein it was mentioned 
that they had given him a defeat. Another time, as I was 
walking in my chamber, with my eye to the Lord, I saw the 
angel of the Lord, with a glittering drawn sword stretched 
southward, as though the court had been all on fire. Not 
long after, the wars broke out with Holland, and the sickness 
broke forth, and afterwards the fire of London; so the 
Lord's sword was drawn indeed." 



THE CONVENTICLE ACT. 281 



CHAPTER XIX. 

Conventicle act — Sufferings and banishment of Friends — Plague in 
London — G. Whitehead and Gilbert Latey remain to nurse the sick — 
Sufferings at Reading — Letter of George Fox to the prisoners — Re- 
moval of George Fox to Scarborough castle — His sufferings there — 
His conversation with Papists— With Dr. Witty— With Dr. Crad- 
dock — His release. 

1665-6. 

While George Fox and Margaret Fell were immured in 
Lancaster castle, suffering under a sentence which declared 
them prisoners for life, their Friends in London and some 
other places, were subjected to hardships and privations 
scarcely less severe. 

In addition to the act against Popish recusants, under which 
a number of Friends were premunired, many were subjected 
to protracted sufferings by two other acts of Parliament. The 
first of these, passed in 1661, declares that any person who 
shall maintain that the taking of an oath is unlawful, or who 
shall wilfully refuse to take an oath lawfully tendered, or if 
the said persons called Quakers shall assemble to the number 
of five or more, above sixteen years of age, under pretence 
of joining in a religious worship not authorized by the laws 
of the realm ; any such person, convicted by a jury, shall, for 
the first offence, be fined not exceeding five pounds, or sub- 
jected to three months imprisonment ; for the second offence, 
ten pounds or six months imprisonment ; and for the third 
offence, they may be transported to the British dominions 
beyond the seas.* 

The second, called the Conventicle Act, was passed in 1664, 
and was to continue three years. It related to conventicles 
or meetings for worship held in any other manner than is 
allowed by the liturgy of the church of England, and also to 

* Sewel, I. 401. 



282 LIFE OF GEORGE FOX. 

a refusal to take an oath in courts of justice. The fines, im- 
prisonment, and banishment it imposed, were similar to those 
named in the first act, with the additional severity that fines 
and imprisonment might be inflicted by the mayor of a city, 
or two justices of the peace, and that transportation and dis- 
traint of goods should be adjudged by the quarter sessions. 
It provided, moreover, that any person sentenced to transpor- 
tation under this act, who should escape or return without 
leave from government, should be adjudged a felon and suffer 
death. * 

This act was doubtless procured through the instigation of 
the Anglican clergy, and was intended to apply to all non- 
conformists. The Friends, however, by their open and un- 
flinching fidelity in keeping up their meetings, had to bear 
the brunt of the persecution. 

The first attempt made in England to transport them on 
account of their religious principles, was on the 24th of the 
first month, (March,) 1665, when Edward Brush, Robert 
Hays, and James Harding, were taken from Newgate and 
shipped at Gravesend. 

But Robert Hays, who was already reduced by sickness, 
being removed from the prison on a cold day, and without 
suflicient food or clothing, died soon after he came on board.f 
The other two were taken to Jamaica, and after remaining 
some time, returned to their homes in England. Eight more 
Friends received sentence of transportation about the same 
time, and were soon after put on board the ship Ann, Thomas 
May, master, bound for Jamaica. But owing to a series of 
remarkable occurrences, deemed providential, the ship was 
prevented from going to sea. The Friends were set ashore 
' and taken on board again no less than six times, until at 
length, after being baffled and delayed nearly two months, the 
captain declared he would have no more to do with the Qua- 
kers, and gave them a certificate, in which he says, " I per- 
ceive that the hand of the Lord is against me, that I dare not 

* Sewel, II. f Gr. Whitehead's Christian Progress. 



FRIENDS SENTENCED TO TRANSPORTATION. 283 

proceed on my voyage to carry them, they being innocent 
persons, and no crime signified against them worthy of ban- 
ishment." * The Friends, being thus set at liberty, returned 
to their homes, and sent an account of the circumstances, to- 
gether with a copy of the captain's certificate, to the king 
and council, by whom an order was passed soon after, direct- 
ing the high sheriff to secure them again. Under this order 
they were committed to prison, and remained there seven 
years, until released by the king's proclamation. f 

About the same period, three Friends, sentenced to trans- 
portation, were put on board the ship Mary Fortune, of Bris- 
tol, John Lloyd master, bound for Barbadoes. This ship being 
in like manner delayed five weeks, the captain put the Friends 
ashore, and gave a certificate, in which he uses this language, 
" But now going to depart, their cry, and the cry of their 
families and friends, are entered into the ears of the Lord 
God, and he hath smitten us even to the very heart, saying, 
1 Cursed be he that parteth man and wife;' and, moreover, 
they that oppress his people, his plagues shall follow them 
wheresoever they go ; and assuredly we do, in part, partake 
of them already ; for our consciences will in no wise let us 
rest, or be in quiet, for the Lord hath smitten us with a terri- 
ble fear, so that we can in no wise proceed to carry them." . . 

Near the close of the year 1664, fifty-five Friends, of whom 
eighteen were women, were sentenced, by Judges Hyde and 
Twisden, to be transported to Jamaica, and were kept in 
Newgate prison, before and after sentence, about thirteen 
months. Several ship-masters were treated with, but refused 
to take them, saying they would rather lay up their ships. J 

At length they were put on board the ship Black Eagle, 
lying in the Thames. She remained in the river seven weeks, 
during which twenty-seven of the Friends died, and one more 
was missing, of whom no account could be given. She pro- 

* Barclay's Letters of Early Friends, p. 369. 

f Besse's Sufferings, I. 246. 

% Memoir of William Crouch, Friends' Library, XL 312. 



284 LIFE OF GEORGE FOX. 

ceeded to sea with the remaining twenty-seven, but was taken 
near the coast by a Dutch privateer, and the prisoners, after 
much rough treatment, were landed in Holland, whence all 
of them, except one, found their way back to England. The 
one who remained was John Claus, a German, who had been 
convinced of Friends' principles in England, and, after his 
banishment, settled in Amsterdam, where he continued stead- 
fast in the truth, and subsequently acted as interpreter for 
George Fox. 

Although many other Friends were sentenced to transpor- 
tation, there appears to be no account of any having reached 
the places assigned for them, except the two first mentioned. 
One of these, Edward Brush, was a very aged man, of good 
repute, who left behind him a wife and child to bewail his 
banishment to a foreign land. 

It was remarked that the first death from the plague in 
London, in 1665, was next door to the house that had been 
occupied by Edward Brush, and that it broke out soon after 
the transportation of the Friends was begun. Its ravages were 
dreadful. Eight . thousand died in a single week, and yet, in 
the midst of that appalling calamity, so great was the cruelty 
and presumption of the persecutors, that they continued their 
inhuman proceedings, crowding their victims into loathsome 
jails where the pestilence was known to exist, or placing them 
on board ships where the danger of infection was scarcely 
less imminent.* 

The pestilence continued to increase until the beginning of 
autumn, when a large proportion of the inhabitants had left 
the city. Trade was at an end, grass was growing in the 
thoroughfares of commerce, and no sound was heard in the 
streets save cries of distress from bereaved families, and the 
voices of "the searchers" appointed to bury the corpses, who, 
passing in their carts, called aloud to the inhabitants, " Bring 
out your dead." During the last summer month, sixteen 

* G. Whitehead's Christian Progress, p. 300. 



THE GREAT PLAGUE IN LONDON. 285 

hundred died daily. The people were at first struck with 
consternation, but at length despair rendered them courageous. 
They then crowded to the places of public worship, regardless 
of danger from infection ; for they looked upon themselves as 
already numbered for the grave. 

" It was in the height of this despair," says an eye-witness, 
"that it pleased God to stay his hand, and to slacken the fury 
of the contagion in a manner as surprising as that of its 
beginning, and which demonstrated it to be his own particular 
hand, above the agency of means. Nothing but Omnipotent 
Power could have done it. The contagion despised all medi- 
cine : death raged in every corner, and had it gone on as it 
did then, a few weeks more would have cleared the town of its 
inhabitants. In that very moment when thirty thousand were 
dead in three weeks, nay, when it was reported three thousand 
died in one night, and an hundred thousand more were taken 
sick, when we might well say, 'Vain was the help of man,' it 
pleased- God to cause the fury of it to abate, and by his im- 
mediate hand to disarm the enemy. It was wonderful ! The 
physicians were surprised, wherever they visited, to find their 
patients better, and in a few days everybody was recovering." * 

When the pestilence had arrived at its greatest height, the 
arm of persecution was in some measure paralysed ; but hun- 
dreds of Friends were still in prison, though many had been 
released from their bonds by death. On such occasions, no 
class can expect to be exempted from the law of mortality. 
" There is one event to the righteous and to the wicked ;" but 
those faithful suiferers for Christ's sake, far from regarding 
death as a calamity, were prepared to welcome the messenger 
who called them from the trials of time to the rewards of 
eternity. 

George Whitehead and Gilbert Latey, who were able and 

devoted ministers of the gospel, remained in the city from a 

sense of duty, in order to minister to the sick and dying, and 

to assist in keeping up the meetings of Friends. Being under 

* Friends' Library, 1. 178. 



286 LIFE OF GEORGE FOX. 

the influence of that divine love which casts out fear, they 
visited the prisons, and other places infected with the plague, 
administering to the poor sufferers nourishment for the body, 
and comfort for the soul. Many other Friends remained in 
the city for the same benevolent purpose ; and it was remark- 
able that in most cases, those who were engaged in this service 
from a sense of religious obligation, were wonderfully pre- 
served. 

In other parts of the kingdom besides the metropolis, the 
sufferings of Friends on account of their religious testimonies, 
were protracted and severe. In Reading, there were many in 
prison ; and George Fox, though a prisoner himself at Lan- 
caster, wrote them the following letter of encouragement. 

To all the prisoners of the Lord, for the Truth and Christ's 
sake: 

" Oh ! be valiant for the Truth upon the earth, that you may 
triumph in glory, over the spirits of the world in the everlast- 
ing seed, that reigns and will reign, when that which makes to 
suffer is gone, before which it was. Therefore trust in the 
name of the Lord, which hath held and kept up your heads, 
over all the storms and proud waves and floods, and who hath 
been your Rock of Life. Therefore sit under the shadow of 
the Almighty, that doth shade you from all heats and storms : 
rejoicing in all your sufferings, that you may come forth as 
gold seven times in the fire: and do not look at time, nor 
think your sufferings long ; but look at Him that hath all time 
in his hand. All to be heirs of Him and possess Him ; and 
then have life eternal, and so to be God's lot. He to possess 
you and you Him, who is from everlasting to everlasting, 
blessed forever ! His presence be with you all. Amen." 

" So no more, but my love to you all in the life that changeth 
not. Remember my love to all, as though I named them. 

George Fox."* 

* Barclay's Letters of Early Friends, XCVII. 



HE IS REMOVED FROM LANCASTER. 287 

Among the prisoners at Reading were Thomas Curtis and 
his wife. He had been a justice of the peace, and they had 
lived in much affluence, but on joining Friends they were 
stripped of all. The following letter appears to be an answer 
to that of George Fox : 



(1st month 1665. 

" Dear George : With true and unfeigned love do I heartily 
salute thee ; — dear and precious is the remembrance of thee 
even to us all ; and in our sufferings, a few lines from thee 

hath made our hearts right glad We are 

twenty-five in all, yet left. This day our meeting was quiet, 
contrary to all our expectations. 

" Our little children kept the meeting up when we were all 
in prison, notwithstanding that wicked justice (Armorer) when 
he came and found them there, with a staff that he had with 
a spear in it, would pull them out of the meeting and punch 
them in the back, till some of them have been black in the 
face : his fellow I believe is not to be found in England, as a 
justice of the peace. And now we are so close kept, that no 
man must speak with me, but in the hearing of the jailer : — 
yet the Lord supports us, and we are over all in true peace 
and unity. The bearer, my man, can give thee a large account 
of things. George Lamboll and his wife, and my Ann (his 
wife,) and Joseph, and Benjamin, are all prisoners with me : — 
their dear love is to thee, in the fellowship that is everlast- 
ing, and to Margaret Fell, and the rest of the prisoners in 
Lancaster castle, and so is mine. 

Thomas Curtis."* 

After George Fox was premunired, as related in the fore- 
going chapter, he remained at Lancaster about six weeks, 
when an order was sent down from the king, through the 
instigation of Colonel Kir by, and others, for his removal to 
another prison. When brought out for this purpose, he was 

* Barclay's Letters of Early Friends, XCYI. 



288 LIFE OF GEORGE FOX. 

so weak from long confinement in the cold damp castle, that 
he could scarcely stand ; but being lifted on a horse by the 
sheriff and his attendants, they conveyed him, with very little 
regard to his feelings, to the city of York, where he remained 
two days. He was then placed under the custody of a mili- 
tary escort, to whom he preached the gospel, which they re- 
ceived kindly, and treated him with civility. Prom York he 
was conveyed to Scarborough Castle, then under the command 
of Sir Jordan Crossland. 

Here he was placed in a room so open to the weather, and 
so smoky, that he said to the governor, who was a Papist, 
"Thou hast placed me in thy purgatory." After having 
spent fifty shillings in repairing the apartment, he was removed 
into another still more uncomfortable, for it had no fire-place, 
and being very open on the side next to the sea, the rain was 
driven in by the wind. Having no fire to dry his clothing, he 
was benumbed with cold, and his fingers swelled to twice their 
usual size. He expended some money to repair this room also, 
but could not render it in any wise comfortable ; and in addi- 
tion to his other grievances, he was generally denied the 
company of his friends, and often deprived of the food sent 
for his sustenance. A three-penny loaf served him three 
weeks, and his drink was water, with a sprig of wormwood 
steeped in it. He told the keepers of the castle that their 
conduct towards him was worse than that of the heathen to 
Paul; for when the apostle was prisoner at Rome, he was 
permitted to see his friends, and to preach in his own hired 
house to all who would come to him. 

Although denied the company of his friends, he was allowed 
to be visited by others, who, from motives of curiosity, or the 
love of disputation, were attracted to the prison. A large 
company of Papists having once come to see him, one of them 
said, " the Pope was infallible, and had stood infallible ever 
since Peter's time." George Fox showed him the contrary, 
from history : "For Marcellinus, one of the bishops of Rome, 
denied the faith and sacrificed to idols ; therefore he was not 






HIS CONVERSATION WITH DOCTOR WITTY. 289 

infallible. And moreover, if they were in the infallible spirit, 
they need not have jails, swords, staves, racks, tortures, fines, 
whips, and gallows, to hold up their religion by, and to destroy 
men's lives about religion ; for if they were in the infallible 
spirit, they would preserve men's lives, and use none but spi- 
ritual weapons about religion." He then related to them what 
had been told him by one who had been a member of their 
society. A woman who lived in Kent had been a zealous 
Papist; but being convinced of Friends' principles, she ex- 
horted other Papists to embrace the same. One of them, a 
tailor, being at work at her house, she endeavoured to show 
him the errors of his religion ; but he drew his knife, and got 
between her and the door, with the intention of stabbing her. 
She bade him "put up his knife, for she knew his principle." 

Her coolness and intrepidity enabled her to frustrate his 
design, but she assured George Fox " it was the principle of 
the Papists, if any turned from their religion, to kill them if 
they could." 

Another Papist who came to converse with him said, " All 
the patriarchs were in hell till Christ came, and that when 
Christ suffered, he was three days and nights in hell, to bring 
them out." George told him that was false, for Christ said 
to the thief, " This day shalt thou be with me in Paradise." 
"And Enoch and Elijah were translated into Heaven, and 
Moses and Elias were with Christ on the mount, before he 
suffered." 

He was also visited by Doctor Witty, a zealous Presbyte- 
rian, and noted physician, who was accompanied by Lord 
Falconbridge and several knights. The doctor undertook to 
discourse with George Fox, and asked him, " What he was in 
prison for?" 

George Fox. " Because I would not disobey the com- 
mand of Christ, and swear." 

Doctor W- " You ought to swear your allegiance to the 
king." 

George Fox. " Didst thou not swear against the king and 
19 



290 LIFE OF GEORGE FOX. 

House of Lords, and take the covenant ; and hast thou not 
since sworn for the king ? What is thy swearing good for ? 
As for me, my allegiance does not consist in swearing, but in 
truth and faithfulness." 

The doctor and his company then withdrew, but he after- 
wards boasted among his patients, that he had conquered 
George Fox in controversy. This being repeated to George, 
he said to the governor, " It was a small boast in the doctor 
to say he had conquered a bondman," adding, "I desire him 
to come again." He accordingly came again, accompanied 
by sixteen or seventeen persons of rank, and then, in conver- 
sation, he affirmed " That Christ had not enlightened every 
man that cometh into the world ; that the grace of God, that 
brought salvation, had not appeared unto all men, and that 
Christ had not died for all men." 

George Fox. " What sort of men are those whom Christ 
hath not enlightened, whom his grace has not appeared to, 
and whom he has not died for ?" 

Doctor Witty. " Christ did not die for adulterers, idol- 
aters, and wicked men." 

George Fox. "Are not adulterers and wicked men 
sinners?" 

Doctor Witty. "Yes." 

George Fox. " Did not Christ die for sinners ? Did he 
not come to call sinners to repentance ?" 

Doctor Witty. "Yes." 

George Fox. " Then thou hast stopped thy own mouth." 

Several of those present confessed it was true, and the 
doctor, being disconcerted, withdrew, and came no more. 

Another time the governor brought a priest, but he was 
soon silenced. Not long after, he brought two or three mem- 
bers of Parliament, who asked George " Whether he owned 
ministers or bishops?" He replied, "Yes, such as Christ 
sends ; such as have freely received, and will freely give ; such 
as are qualified, and are in the same power and spirit the 
apostles were in. But such bishops and teachers as yours, 



HIS CONVERSATION WITH DOCTOR CRADDOCK. 291 

that will go no further than a great benefice, I do not own, 
for they are not like the apostles. Christ saith to his minis- 
ters, \ Go ye into all nations, and preach the gospel ;' but ye 
parliament-men, who keep your priests and bishops in such 
great fat benefices, have spoiled them all. For do ye think 
they will go into all nations to preach, or that they will go 
any further than a great fat benefice? Judge yourselves 
whether they will or not?" 

Another of his visiters was the widow of Lord Fairfax, and 
with her came a large company, one of whom was a priest. 
"I was moved," says George Fox, "to declare the truth to 
them, and the priest asked me, ' Why we said Thou and Thee 
to people ? for he counted us but fools and idiots for speaking 
so.' I asked him 'Whether those that translated the scrip- 
tures, and made the grammar and accidence, were fools and 
idiots ; seeing they translated the scriptures so, and made the 
grammar so, Thou to one, and You to more than one, and 
left it -so to us ? If they were fools and idiots, why had not 
he, and such as he, who looked upon themselves as wise men, 
and could not bear Thou and Thee to a single person, altered 
the grammar, accidence, and Bible, and put the plural in- 
stead of the singular ?' ' Many of the company acknow- 
ledged the truth of his views, and would have given him 
money, but he refused it. 

He was afterwards visited by Doctor Craddock, an Episco- 
pal priest, whom George, in the early part of his religious 
career, had called on for advice, and found to be a " miserable 
comforter." 

Accompanied by 'three other clergymen, he now came to 
the prison, and the following dialogue ensued : 

Doctor C. " What are you in prison for ?" 

George Fox. " For obeying the command of Christ and 
the apostle, in not swearing. But if thou, being both a doctor 
and a justice, canst convince me that, after Christ and the 
apostle had forbidden swearing, they commanded christians to 



292 LIFE OF GEORGE FOX. 

swear, then I will swear. Here is a bible, if thou canst show 
me any such command." 

Doctoe. "It is written, 'Ye shall swear in truth and 
righteousness.' ' 

George Fox. " Ay, it was written so in Jeremiah's time, 
but that was many ages before Christ commanded not to 
swear at all ; but where is it written so since Christ forbade 
all swearing ? I could bring as many instances out of the 
Old Testament for swearing as thou canst, and it may be more ; 
but of what force are they to prove swearing lawful in the 
New Testament, since Christ and the apostle forbade it? 
Besides, in that text where it is written, ' Ye shall swear,' &c, 
what ye was this? Was it ye Gentiles, or ye Jews?" 

One of the company. "It was to the Jews that this was 
spoken." To which the Doctor assented. 

George Fox. " Very well ; but where did God ever com- 
mand the Gentiles to swear ? for thou knowest we are Gen- 
tiles by nature." 

Doctor. "Indeed, in the gospel times, everything was 
established out of the mouth of two or three witnesses ; but 
there was to be no swearing then." 

George Fox. "Why, then, dost thou force oaths upon 
Christians, contrary to thy own knowledge in the gospel times ? 
And why dost thou excommunicate my friends ? (for he had 
excommunicated abundance, both in Yorkshire and Lan- 
cashire.") 

Doctor. "For not coming to church," 

George Fox. " Why ! ye left us about twenty years ago, 
when we were but young lads and lasses, to the Presbyterians, 
Independents, and Baptists, many of whom made spoil of our 
goods, and persecuted us, because we would not follow them. 
We, being but young, knew little then of your principles, and 
if ye had intended to keep the old men, that did know them, 
to yourselves, and to have kept your principles alive, that we 
might have known them, ye should either not have fled from 
us, as ye did, or you should have sent us your epistles, collects, 



HIS CONVERSATION WITH DOCTOR CRADDOCK. 293 

homilies, and evening songs ; for Paul wrote epistles to the 
saints, though he was in prison. But they and we might have 
turned Turks or Jews for any collects, homilies, or epistles we 
had from you all this while. And now thou hast excommuni- 
cated us, both young and old, and so have others of ye done ; 
that is, ye have put us out of your church, before ye have got 
us into it ; and before ye have brought us to know your prin- 
ciples. Is this not madness in you, to put us out before we 
were brought in? Indeed, if ye had brought us into your 
church, and when we had been in, if we had done some bad 
thing, that had been something like a ground for excommuni- 
cation, or putting out again. But what dost thou call the 
church ?" 

Doctor. "Why, that which you call the steeple-house." 

George Fox. " Did Christ shed his blood for the steeple- 
house ? Did he purchase and sanctify the steeple-house, with 
his blood ? And seeing the church is Christ's bride and wife, 
and that he is the head of the church, dost thou think the 
steeple-house is Christ's wife and bride, and that he is the 
head of that old house, or of his people?" 

Doctor. "No; Christ is the head of the people, and they 
are the church." 

George Fox. " But ye have given the title of church to 
an old house, which properly belongs to the people, and ye 
have taught them to believe so. Why do ye persecute 
Friends for not paying tithes ? Did God ever command the 
Gentiles to pay tithes ? Did not Christ end tithes when he 
ended the Levitical priesthood that took tithes ? Christ, when 
he sent his disciples to preach, did he not command them to 
preach freely, as he had given them freely ? And are not all 
the ministers of Christ, bound to observe this command of 
Christ?" 

Doctor. "I will not dispute that." Finding himself 
pushed upon this point, he quickly turned to another subject, 
and said, "You marry, but I know not how." 



294 LIFE OF GEORGE FOX. 

George Fox. "It may be so, but why dost thou not 
come and see." 

The doctor then threatened, that he would use his power 
and influence against the Quakers, the same as he had ever 
done. 

George Fox. "Take heed, for thou art an old man. 
Where readest thou from Genesis to Revelation, that ever any 
priest did marry people ? Show us some instances thereof, 
if thou would have us come to thee to be married. Thou hast 
excommunicated one of my friends, two years after he was 
dead, about his marriage ; and why dost thou not excommu- 
nicate Isaac, and Jacob, and Boaz and Ruth ? For we do 
not read that they were ever married by priests : but took 
one another in the assemblies of the righteous, in the presence 
of God and his people ; and so do we. So that we have all 
the holy men and women, that scripture speaks of in this 
practice, on our side." 

The doctor finding he could not maintain his ground, with- 
drew with his company. " With such people," says George Fox, 
" I had much discourse while I was there ; for most that came to 
the castle would desire to speak to me, and great disputes I 
had with them. But as to my friends, I was as a man buried 
alive, for though many came to see me, few were suffered to 
come at me ; and when any Friend came into the castle about 
business, if he looked but towards me, they would rage at 
him." 

When we consider the peaceable principles, and inoffensive 
demeanour of George Fox, it seems surprising that such 
severity should have been exercised towards him, with the 
approbation of men who stood high in authority. But there 
is reason to believe that Colonel Kirby and others of his ene- 
mies, had grossly calumniated Mm to the king and council, 
and hence the orders sent down from London to keep him a 
close prisoner. It was a time when plots and insurrections 
were dreaded by the government, and seeing that great crowds 
of non-conformists everywhere attended on his ministry, they 



THE KING LIBERATES HIM. . 295 

imagined that his influence might be exerted for political pur- 
poses, and to the detriment of the crown. 

"The officers," he says, "threatened that I should be 
hanged over the wall. Nay, the deputy-governor told me 
once that the king, knowing that I had great interest in the 
people, had sent me thither, that if there should be any stir- 
ring in the nation, they should hang me over the wall to keep 
the people down." 

There being much talk of a design to hang him, he told them, 
" If that was what they desired, and it was permitted them, 
he was ready, for he never feared death nor sufferings in his 
life ; but he was known to be an innocent, peaceable man, free 
from all plottings, and one that sought the good of all men." 

The governor, who at first had treated him harshly through 
prejudice, became on further acquaintance interested in his 
favour ; and being on the eve of leaving for London, George 
Fox desired him to speak to Esquire Marsh, Sir Francis Cobb, 
and others, and to inform them how long he had been in pri- 
son. On his return, he reported that Esquire Marsh said, 
" He would go an hundred miles barefoot for the liberty of 
George Fox," and that several others had spoken well of him. 
At length, a statemont of his imprisonment and sufferings 
being drawn up by two of his friends, John Whitehead and 
Ellis Hookes, it was carried by Esquire Marsh to the master 
of requests, who procured an order from the king for his re- 
lease. John Whitehead hastened with it to Scarborough 
Castle ; and the governor, without requiring bond or sureties 
for his peaceable living, promptly set him at liberty, and gave 
him the following passport : 

"Permit the bearer hereof, George Fox, late a prisoner 
here, and now discharged by his majesty's order, quietly to 
pass about his lawful occasions, without any molestation. 
Given under my hand at Scarborough Castle, this first day 
of September, 1666. 

Jordan Crosslands, 

Governor of Scarborough Castle." 



296 LIFE OF GEORGE FOX. 

The governor would receive no compensation for the civility 
and kindness he had lately shown him ; but said, " Whatever 
good he could do to him and his friends, he would do it, and 
would never do them any hurt." .And afterwards, when at 
any time the mayor of the town sent for soldiers to break up 
Friends' meetings, if he sent any, he would give them a posi- 
tive charge " not to meddle." He continued through life to 
be kind and affectionate to Friends. The officers and soldiers 
of the castle likewise manifested their good will towards 
George Fox, saying, when they spoke of him, " He is as stiff 
as a tree, and as pure as a bell, for we could never bow him." 



CHAPTER XX. 

Great Fire in London — Thomas Ibbitt's prophecy — Travels of George 
Fox — He reproves the followers of J. Perrot — Recommends meetings 
for discipline throughout the Society — Meetings of Dissenters pro- 
hibited by proclamation — Conduct of Presbyterian clergy — George 
Fox visits Esquire Marsh — Conversation with a Papist — Visits Scar- 
borough — Travels in Ireland — Returns to England — His marriage 
with Margaret Fell. 

1666-9. 

Soon after leaving Scarborough Castle, George Fox was 
informed of the great fire in London, which took place the 
nest day after his release. By this awful conflagration, four 
hundred streets were strewed with ruins, and thirteen thousand 
houses reduced to ashes. * The inhabitants, struck with dis- 
may, and powerless to arrest the flames, were driven from 
street to street; and abandoning most of their goods, they 
were glad to escape with their lives. 

George Fox, while imprisoned at Lancaster, had received 
an evidence, as already related, that a great calamity was im- 
pending over the southern part of the kingdom ; but a still 

* Hume's Hist. England. 



w 






THE GREAT FIRE OF LONDON. 297 

more remarkable vision was witnessed by Thomas Ibbitt, 
whose prophecy is well attested and recorded by several con- 
temporary writers.* This Friend, who lived in Huntingdon- 
shire, came to London a few days before the fire, and alighting^ 
from his horse, with his clothes thrown loosely around him 
like one dressed in haste, he went up and down the streets for 
two days, pronouncing a judgment by fire, which should lay >^^ 
waste the city. On the evening after he had been thus en- 
gaged, some of the Friends, apprehensive that he might be 
under a delusion, obtained an interview with him, when he 
related to them that, some time before, he had had a vision of 
the fire, but had delayed to come and declare it as com- 
manded ; until, as he expressed it, " the fire was felt in his 
own bosom." 

On the event taking place in exact accordance with his pre- 
diction, it appears that he lost the proper balance of his mind, 
or was affected with some degree of spiritual pride ; for the 
fire having reached the east end of Cheapside, he stood before 
the flames with outstretched arms, as if to stay their progress. 
Some of his friends, apprehensive that he would be consumed, 
snatched him away, and thus his life was preserved. He after- 
wards came to see and acknowledge his presumption, and his 
case affords an instructive warning to those who are employed 
as messengers of the Most High, that they have no less need 
than others to walk in humility, and to wait for the pointings 
of Divine Truth. 

George Fox, being now at liberty, resumed his labours in 
the gospel ministry. He had a meeting at Scarborough, 
which was attended by several persons of rank, one of whom, 
"called a lady," objected that he spoke against the ministers. 
He said to her in reply, " Such as the prophets and Christ 
declared against formerly, I declare against now." After 
holding several other meetings, he says: "Next day, two 
Friends being to take each other in marriage, there was a 
very great meeting, which I attended. I was moved to open 

* G. Whitehead, 31-7. Sewel, II. 141. G. Fox, II. 75. 



298 LIFE OF GEORGE FOX. 

the state of our marriages, declaring \ How the people of God 
took one another in the assemblies of the elders ; and that it 
was God who joined man and woman together before the fall. 
And though men had taken upon them to join in the fall, yet 
in the restoration it is God's joining that is the right and hon- 
ourable marriage ; but never any priest did marry any, that 
we read of in the scriptures, from Genesis to Revelations.' 
Then I showed them the duty of man and wife, how they 
should serve God, being heirs of life and grace together." 

Continuing his travels, he visited Friends on his route, till 
he came to York, in which city he had a large meeting, and 
from thence he passed on to Snyder-hill-green, where there 
was a General Meeting of Friends. The priest of the place 
hearing of it, sent the constables to obtain a warrant for the 
apprehension of Friends ; but, although they rode so hard as 
almost to spoil their horses, yet having but a short notice, and 
far to go, they did not return till the meeting was ended. On 
his way from the meeting, George Fox met the constables, the 
wardens, and the justice's clerk, who, not knowing him, suf- 
fered him to pass, and thus he escaped. "For," he says, 
u the Lord frustrated their design, blessed be his name for- 
ever." 

After passing through many counties, holding large and 
precious meetings, and visiting his relatives in Leicestershire, he 
came to London. " I was so weak," he says, "with lying, almost 
three years, in cruel and hard imprisonments, my joints and 
my body were so stiff and benumbed, that I could hardly get 
upon my horse, nor bend my joints, nor well bear to be near 
the fire, nor to eat warm meat, I had been so long kept from 
it. Being come to London, I walked a little among the ruins, 
and took good notice of them. I saw the city lying, accord- 
ing as the word of the Lord came to me concerning it several 
years before." 

Having attended the meetings of Friends in the metropo- 
lis, he went into the country again, visiting meetings, until he 
came to Bristol, where, during the fair, he had much religious 



MEETINGS FOR DISCIPLINE. 299 

service, and then returned to London, in the latter part of the 
year 1666. 

"About this time," he writes, in his Journal, "some who 
hfcd run out from truth, and clashed against Friends, were 
reached unto by the power of the Lord, which came wonder- 
fully over and made them ' condemn and tear their papers of 
controversy in pieces.' Several meetings we had with them, 
the Lord's everlasting power was over all, and set judgment 
on the head of that which had run out. In these meetings, 
which lasted whole days, several who had gone out with John 
Perrot and others, came in again, and condemed that spirit 
which had led them to 'keep on their hats when Friends 
prayed, and when themselves prayed.'* Some of them said, 
' Friends were more righteous than they ;' and that ' If Friends 
had not stood, they had been gone, and had fallen into per- 
dition.' Thus the Lord's power was wonderfully manifested, 
and came over all." 

During this year, he was called, by a sense of religious 
duty, to aid the Society in the institution of meetings for dis- 
cipline. He recommended the establishment of five monthly 
meetings, for men and women, in the city of London, and 
after they were well settled, he travelled into other parts of 
the nation, and wrote to Friends beyond sea, in order to pro- 
mote the same object. A more particular account of these 
meetings, and of his services in their institution, will be found 
in the Dissertation on Christian Discipline, at the end of this 
volume. 

It is worthy of note that the principles of church govern- 
ment, established among Friends, and most of the provisions 
in their code of discipline, were adopted at the suggestion of 
George Fox, and although every Yearly Meeting is at liberty 
to repeal them, so far as its own members are concerned, yet 
they have remained in force nearly two hundred years, 

f For a further account of John Perrot, see Janney's Life of W. 
Penn, Chap. VI. ; Sewel's History of the Quakers, and T. Ellwood's 
Life ; also, Epistle CCXIY of George Fox, in 7th volume of his Works. 



300 LIFE OF GEORGE FOX. 

affording a strong evidence that they were . founded in 
wisdom. 

In the year 1667, there was a proclamation issued against 
the meetings of Dissenters, and as George Fox came through 
Herefordshire, he was told of a great meeting of Presbyte- 
rians, who had engaged to stand, and give up all, rather than 
forsake their meetings. Notwithstanding the proclamation, 
the people attended, but they found their preacher had aban- 
doned his post and fled. 

Among the Presbyterian ministers in London, was one 
named Pocock, who had been much opposed to Friends, and 
used to call them house-creepers. He married Abigail Darcy 
a person of rank, and she being convinced of Friends' princi- 
ples, George Fox went to see them. She said to him in the 
presence of her husband, " I have something to speak to thee 
against my husband." "Nay," said George, "thou must not 
speak against thy husband." "Yes," said she, "but I must 
in this case. The last First-day, he, his priests and people, 
the Presbyterians, met ; they had candles, tobacco-pipes, 
bread, cheese and cold meat on the table ; and they agreed 
beforehand, if the officers should come in upon them, they 
would leave their preaching and praying, and fall to their cold 
meat." 

George Fox, (turning to her husband.) " Is not this a 
shame to you who imprisoned us, and spoiled our goods, 
because we would not join you in your religion, and called us 
house-creepers, that ye do not stand to your own religion 
yourselves ? Did ye ever find our meetings stuffed with bread 
and cheese and tobacco-pipes ? Or did ye ever read in the 
scriptures of any such practice among the saints?" 

Pocock. " Why, we must be as wise as serpents." 

George Fox. "This is the serpent's wisdom indeed. 
But who would have thought that you Presbyterians, and 
Independents, who persecuted and imprisoned others, spoiled 
their goods, and whipped such as would not follow your reli- 
gion, should now flinch yourselves, and not dare to stand to 



HIS EXTENSIVE LABOURS. 301 

your own religion, but cover it with tobacco-pipes, flagons 
of drink, cold meat, and bread and cheese !" "But this, and 
such like deceitful practices," he adds, "were too common 
amongst them in times of persecution." 

While in London, he exhorted Friends to have all marriages 
among them proposed in their meetings for discipline, that 
care might be taken to have them accomplished in an orderly 
manner with consent of parents, and that widows marrying 
again should have the rights of their children by a former hus- 
band properly secured. His attention was, about the same 
time, directed to the subject of educating the children of 
Friends, in a manner consistent with their religious profession, 
and in those branches of learning which are most useful. 
For this purpose, he recommended the establishment of a 
school for boys at Waltham, and one for girls at Shackelwell. 

During the year 1667 and '68, he was assiduously engaged 
in the gospel ministry, traversing almost every part of Eng- 
land and Wales, and aiding in the establishment of meetings 
for discipline. The result of his labours was most salutary 
and encouraging ; and he writes in his Journal, " Since these 
meetings have been settled, many mouths have been opened in 
thanksgiving and praise, and many have blessed the Lord that 
he sent me forth in that service ; yea, with tears have many 
praised him. For coming to have a concern and care for 
God's honour and glory, that his name be not blasphemed, 
which they profess, and to see that all who profess the truth, 
walk in the truth, in righteousness and holiness, which becomes 
the house of God, and that all order their conversation aright 
that they may see the salvation of God ; all having this care 
upon them for God's glory, and being exercised in his holy 
power and spirit, in the order of the heavenly life and gospel 
of Jesus, they may all see and know, possess and partake 
of the government of Christ, of the increase of which there 
is to be no end. Thus the Lord's everlasting renown and 
praise is set up in every one's heart that is faithful ; so that 
we can say, the gospel order established amongst us is not of 



302 LIFE OF GEORGE FOX. 

man nor by man, but of and by Jesus Christ, in and through 
the Holy Ghost." 

Having returned to London in 1668, he spent some time 
there visiting meetings. "While in the city he called to see 
his friend Marsh, who had kindly assisted in obtaining his 
release from Scarborough Castle. It happened to be at the 
hour of dinner, and he was kindly invited to dine with them, 
but not feeling freedom to do so, he courteously declined, as 
was his usual practice, when such attentions were offered him 
by the great. Several persons of rank were at dinner with 
Esquire Marsh, and he said to one of them, who was a Papist : 
"Here is a Quaker you have not seen before." 

Papist. " Do you own the christening of children ?" 
George Fox. " There is no scripture for any such prac- 
tice." 

Papist. "What! not for christening children?" 
George Pox. " Nay. The one baptism by the one spirit 
into one body we own ; but to throw a little water on a child's 
face, and say, that is baptizing and christening it, there is no 
scripture for that." 

Papist. "Do you own the catholic faith?" 
George Fox. "Yes ; but neither the Pope nor the papists 
are in the catholic faith ; for the true faith works by love, 
and purifies the heart ; and if they were in that faith which 
gives victory, by which they might have access to God, they 
would not tell the people of a purgatory after they were 

dead." "For the true, precious, divine faith, of 

which Christ is the author, gives victory over the devil, and 
sin, that separated man and woman from God. And if the 
papists were in the true faith, they would never use racks, 
prisons, and fines, to persecute and force others to their reli- 
gion, who were not of their faith. This was not the practice 
of the apostles and primitive christians, who witnessed and 
enjoyed the true faith of Christ ; but it was the practice of 
the faithless Jews and heathens to do so. But, seeing thou 
art a great leading man amongst the papists, and hast been 



CONTROVERSY WITH A PAPIST. 303 

taught and bred up under the Pope, and seeing thou sayest, 
' There is no salvation but in your church,' I desire to know 
of thee, what it is that doth bring salvation in your church." 

Papist. "A good life." 

George Fox. " And nothing else ?" 

Papist. "Yes; good works." 

George Fox. " Is this your doctrine and principle?" 

Papist. " Yes." 

George Fox. " Then, neither thou, nor the Pope, nor any 
of the papists, know what it is that brings salvation." 

Papist. " What brings salvation in your church ?" 

George Fox. "That which brought salvation to the 
church in the apostles' days, the same which brings salvation 
to us, and nothing else ; namely, ' the grace of God,' which 
the scripture says, 'brings salvation, and hath appeared to 
all men,' which taught the saints then, and teaches us now. 
This grace, which brings salvation, teaches ' to deny ungodli- 
ness and worldly lusts, and to live godly, righteously, and 
soberly.' So it is not the good works, nor the good life, that 
brings salvation, but the grace." 

Papist. " What ! does this grace that bringeth salvation, 
appear unto all men ?" 

George Fox. "Yes." 

Papist. "I deny that." 

George Fox. "All that deny that are sect-makers, and are 
not in the universal faith, grace, and truth, which the apostles 
were in." Then he spoke to me about the mother-church. 
I told him, "The several sects in Christendom had accused 
us, and said, 'We forsook our mother-church.' The papists 
charged us with forsaking their church, saying, ' Rome was 
the only mother- church.' The Episcopalians taxed us Tvith 
forsaking the old Protestant religion, alleging, ' Theirs was 

the reformed mother-church.' But I said, 'If we 

could own any outward place to be the mother-church, we 
should own Jerusalem, where the gospel was first preached by 
Christ himself and the apostles, where Christ suffered, where 



304 LIFE OF GEORGE FOX. 

the great conversion to Christianity by Peter was, where were 
the types, figures, and shadows, which Christ ended, and 
where Christ commanded his disciples to wait until they were 
endued with power from on high. If any outward place de- 
served to be called the mother, that was the place where the 
first great conversion to Christianity was. But the apostle 
saith, Gal. iv. 25, 26, i Jerusalem which now is, is in bondage 
with her children ; but Jerusalem which is above, is free,' 
which is the mother of us all. For it is written, ' Rejoice, 
thou barren, that bearest not ; break forth and cry, thou that 
travailest not ; for the desolate hath many more children than 
she that hath an husband,' ver. 27. The apostle doth not say 
outward Jerusalem was the mother, though the first and great 
conversion to Christianity was there ; and there is less reason 
for the title mother to be given to Rome, or to any other out- 
ward place or city, by the children of Jerusalem that is above 
and free ; neither are they Jerusalem's children that is above 
and free, who give the title of mother either to outward Jeru- 
salem, to Rome, or to any other place or sect of people. And 
though this title (mother) hath been given to places and sects 
by the degenerate christians, yet we say still, as the apostle 
said of old, ' Jerusalem that is above is the mother of us all.' 
We can own no other, neither outward Jerusalem, nor Rome, 
nor any sect of people, for our mother, but Jerusalem which is 
above ; which is free, the mother of all that are born again, 
become true believers in the light, and are grafted into Christ, 
the heavenly vine. For all who are born again of the immor- 
tal seed, by the word of God, winch lives and abides forever, 
feed upon the milk of the word, the breast of life, grow by it 
in life ; and cannot acknowledge any other to be their 
mother, but Jerusalem which is above.' 'Oh!' said Squire 
Marsh to the Papist, 'you do not know this man. If he 
would but come to church now and then, he would be a brave 
man.' 

"After some other discourse, I went aside with Justice 
Marsh to another room, to speak with him concerning Friends ; 



CONVERSATION WITH JUSTICE MARSH. 305 

for he was a justice of peace for Middlesex, and being a cour- 
tier, the other justices put much of the management of affairs 
upon him. He told me 'he was in a strait how to act 
between us and some other dissenters. For,' said he, 'you 
cannot swear ; and the Independents, Baptists, and Fifth- 
monarchy people say also, ' They cannot swear ;' therefore,' 
said he, ' how shall I distinguish betwixt you and them, seeing 
they and you all say, ' It is for conscience' sake that you can- 
not swear ?' I answered, ' I will show thee how to distinguish. 
They, or most of them thou speakest of, can and do swear in 
some cases, but we cannot swear in any case. If a man should 
steal their cows and horses, and thou shouldst ask them whe- 
ther they would swear they were theirs, many of them would 
readily do it ; but if thou try our friends, they cannot swear 
for their own goods. Therefore, when thou puttest the oath 
of allegiance to any of them, ask them ' Whether they can 
swear in any other case, as for their cow or horse?' Which, 
if they be really of us, they cannot do, though they can bear 
witness to the truth.' I gave him a relation of a trial in 
Berkshire, which was thus : A thief stole two beasts from a 
friend of ours. The thief was taken, and cast into prison^ 
and the Friend appeared against him at the assizes. But 
somebody having informed the judge that the prosecutor was 
a Quaker, and could not swear, the judge, before he heard the 
Friend, said, 'Is he a Quaker? And will he not swear? 
Then tender him the oath of allegiance and supremacy.' So 
he cast the Friend into prison, and premunired him, and set 
the thief at liberty.' Justice Marsh said, 'That judge was a 
wicked man.' 'But,' said I, 'if we could swear in any case, 
we would take the oath of allegiance to the king, who is to 
preserve the laws that are to support every man in his estate. 
Whereas others, that can swear in some cases, to preserve a 
part of their estates, if they be robbed, will not take this oath 
to the king, who is to preserve them in their whole estates, 
and bodies also. So that thou mayest easily distinguish and 
put a difference betwixt us and those people.' Justice Marsh 
20 



306 LIFE OF GEORGE FOX. 

was afterwards very serviceable to Friends, in this and other 
cases; for he kept several, both Friends and others, from 
being premunired: and when Friends were brought before 
him, in time of persecution, he set many of them at liberty. 
When he could not avoid sending to prison, he sent some for 
a few hours, or a night. At length he went to the king, and 
told him ' He had sent some of us to prison, contrary to his 
conscience, and he could not do so any more.' Therefore he 
removed his family from Limehouse, where he lived, and took 
lodgings near James's Park. He told the king, ' If he would 
be pleased to give liberty of conscience, that would quiet and 
settle all ; for then none could have any pretence to be un- 
easy.' And indeed he was a very serviceable man to truth 
and Friends in his day." 

In the year 1669, George Fox writes in his Journal, " We 
had great service in London this year ; the Lord's truth came 
over all. Many who had gone out from Truth came in again 
this year, confessing and condemning their outgoings." The 
following letter relates to the same subject : 

JOHN ROUSE TO HIS SISTER-IN-LAW, SARAH FELL. 

Newington, 15th of 11th month, 1668, } 
(First month, 1669.) i 

Dear Sister :^We have had several precious meetings 
since the General Meeting for the gathering of those that are 
gone astray, in which the power and glory so irresistibly broke 
in upon them, that many of them were very much broken, and 
gave open testimonies against that spirit which had seduced 
them from the unity of Friends, very much to the satisfaction 
of the faithful : and the power wrought so effectually among 
them, that Friends had little need to set forth the evil of the 
course they had followed ; for they themselves gave sufficient 
testimony of the evil thereof; and the bowels of Friends were 
so enlarged towards them, that I believe there will be meet- 
ings appointed for the gathering of them so long as any that 



HIS VISIT TO IRELAND. 307 

are honest among them are left ungathered. Thy dearly 
loving brother, J. Rouse." * 

Leaving London, George Fox visited meetings in Surrey 
and Sussex, and returning thence, he passed through the 
midland and northern counties to York Quarterly Meeting. 
Friends had, in Yorkshire, seven monthly meetings, which 
had proved to be so serviceable, that, at their request, seven 
more were established, for their principles were widely spread 
in that county. 

Pursuing his journey, he came to Scarborough, and Sir 
Jordan Croslands, the governor of the castle where he had 
been so long a prisoner, sent him an invitation to his house, 
saying, " He hoped he would not be so unkind as not to visit 
him and his wife." After attending meeting there, he went 
to the governor's, and was received with courtesy and kind- 
ness. Coming into the neighbourhood of Col. Kirby, he 
understood that his old persecutor was still making threats 
against him, and had offered a reward of forty pounds for his 
arrest, but through divine mercy he was preserved out of his 
hands. 

In this year he was led by a sense of duty to pay a religious 
visit to Ireland, and, being accompanied by Robert Lodge, 
James Lancaster, Thomas Briggs, and John Stubbs, he em- 
barked at Liverpool. The master of the ship and many of 
the passengers were kindly disposed, and being at sea on a 
First-day, George Fox was moved to address them on the 
momentous truths of religion, upon which the captain said to 
the passengers, " Come, here are things that you never heard 
in your lives." 

At Dublin, the Friends received hi^n and his companions 
with joy, and after attending a meeting in the city, they pro- 
ceeded to the Province meeting, which continued two days, 
and was eminently favoured with the evidence of Divine life 
and love. Passing on from thence, they came to another 
town, and held a meeting, after which some Papists mani- 

* Barclay's Letters of Early Friends, LXII. 



308 LIFE OF GEORGE FOX. 

fested great hostility towards Friends, whereupon George Fox 
sent a challenge to their priests, to come forth and " try their 
God and their Christ which they made of bread and wine." 
No answer being received, he remarked that "They were 
worse than the priests of Baal ; for Baal's priests tried their 
wooden god, but these durst not try their god of bread and 
wine ; and Baal's priests and people did not eat their god, as 
these did, and then make another." At many places on his 
route, spies were set to watch his steps, and to give informa- 
tion of his meetings. At Cork especially, he was exposed to 
much peril, for the mayor, who had already imprisoned many 
Friends, issued four warrants for his apprehension, and he was 
advised not to enter the city ; but, feeling assured of Divine 
protection, he rode through the market-place, and passed the 
mayor's door without molestation. 

After alluding to the many dangers that attended him, he 
says, in his Journal, "Yet the Lord disappointed all their 
counsels, defeated all their designs against me, and by his 
good hand of providence, preserved me out of all their snares, 
and gave us many sweet and blessed opportunities to visit 
Friends, and spread truth through that nation. For meetings 
were very large, Friends coming to them far and near ; and 
other people flocking in. The powerful presence of the Lord 
was preciously felt with and amongst us ; whereby many of 
the world were reached, convinced, gathered to the truth, and 
the Lord's flock was increased; and Friends were greatly 
refreshed and comforted in feeling the love of God. Oh ! the 
brokenness that was amongst them in the flowing of life ! So 
that, in the power and spirit of the Lord, many together 
broke out into singing, even with audible voices, making 
melody in their hearts. 

While at James Hutchinson's, in Ireland, many persons 
came to discourse with him concerning the doctrine of election 
and reprobation. He explained it to them in a satisfactory 
manner, showing that "The election stands in Christ," and 



HIS MARRIAGE. 309 

pertains to those who are united to him by being born again 
of his spirit.* 

On his return from Ireland, he landed at Liverpool, and 
passing through Lancashire, he " had many precious meet- 
ings," and proceeded to Bristol, where he met with Margaret 
Fell, then on a visit to one of her daughters. 

It had now been about a year since she was, by the king's 
order, liberated from Lancaster castle, where she had suffered 
four years imprisonment, under sentence of premunire. She 
and George Fox had long been intimately acquainted, and it 
had been a considerable time since he had informed her that 
he believed it would be right for them to take each other in 
marriage, to which she assented ; but, in their apprehension, 
the proper time was not then come. " Wherefore," he says, 
" I let the thing rest, and went on in the work and service of 
the Lord, according as he led me ; travelling in this nation, 
and through Ireland. But now being at Bristol, and finding 
Margaret Fell there, it opened in me from the Lord that the 
thing should be accomplished. After we had discoursed the 
matter together, I told her, * If she also was satisfied with the 
accomplishing of it now, she should first send for her chil- 
dren ;' which she did. When the rest of her daughters were 
come, I asked both them and her sons-in-law, if they had 
anything against it, or for it ? and they all severally expressed 
then* satisfaction therewith. Then I asked Margaret, ' If she 
had fulfilled her husband's will to her children ?' She replied, 
'The children knew she had.' Whereupon I asked them, 
• Whether, if their mother married, they should not lose by 
it ?' I asked Margaret, ' Whether she had done anything in 
lieu of it, which might answer it to the children V The chil- 
dren said, ' She had answered it to them,' and desired me to 
speak no more of it. I told them ' I was plain, and would 
have all things done plainly : for I sought not any outward 

* See Dissertation on Doctrines — section, Original and present state 
of man. 



310 LIFE OF GEORGE FOX. 

advantage to myself.' So our intention of marriage was laid 
before Friends, both privately and publicly, to their full satis- 
faction, many of whom gave testimony that it was of God. 
Afterwards, a meeting being appointed on purpose for the 
accomplishing thereof, in the public meeting-house at Broad- 
Mead, in Bristol, we took each other in marriage, the Lord 
joining us together in the honourable marriage, in the ever- 
lasting covenant and immortal seed of life. In the sense 
whereof, living and weighty testimonies were borne thereunto 
by Friends in the movings of the heavenly power, which 
united us together."* 

At the time of their marriage, George Fox was 45 years 
of age, and his wife 55, she having been a widow 11 years. 

"We staid," he says, "about a week in Bristol, and then 
went together to Oldstone : where, taking leave of each other 
in the Lord, we parted, betaking ourselves each to our several 
service ; Margaret returning homewards to the north, and I 
passing on in the work of the Lord as before. I travelled 
through Wiltshire, Berkshire, Oxfordshire, Buckinghamshire, 
and so to London, visiting Friends : in all which counties I 
had many large and precious meetings." 

* The marriage certificate, being a document of some interest, is here 
subjoined : — 

"THESE ARE TO SIGNIFY unto all whom this may concern, that on 
the eighteenth day of the eighth month, in the year one thousand six hun- 
dred sixty-nine, George Fox and Margarett ffell, propounded their intentions 
of joininge together in the honourable marriage, in the covenant of God, in 
Men's meetinge, at Broacl-mead, within the citty of Bristoll, (having before 
made mention of such their intentions to several ffriends,) on the behalf 
of which there were several testimonies given, both by the children and 
relations of the said Margarett, then present, and several others, in the 
power of the Lord, both of Men and Women, declaring their satisfaction 
and approbation of their declared intention of marriage. 

And likewise at another meetinge both of Men and Women, at the place 
aforesaide, on the twenty-first day of the month and year aforesaide, the 
said George Fox and Margarett ffell, did againe publish their intention of 
joininge together in the honourable marriage in the covenant of God, unto 
which, there were againe many living testimonies borne by the relations and 
ffriends then present, both of Men and Women. And the same intentions 



HIS ADDRESS TO FRIENDS. 311 



CHAPTER XXI. 

George Fox on the Education of Orphans— M. Fox imprisoned— Letter 
of George Fox to her — Renewal of Conventicle Act — Sufferings of 
Friends — George Fox's Visit to the Prisoners — His Travels — His 
Sufferings in Spirit — His View of the New Jerusalem — His Prayers 
— His Wife, being released, comes to London — George Fox and others 
embark for Barbadoes — Chased by a Pirate — Remarkably preserved 
— Meeting in Barbadoes — Rules of Discipline — Advice to Slave- 
holders — Letter to Governor of Barbadoes — Visit to Jamaica — Death 
of Elizabeth Hooten — Voyage of George Fox to Maryland. 

1669-72. 
Near the close of the year 1669, George Fox, while in 

London, issued an address to Friends throughout the nation ; 

advising that in all their quarterly and monthly meetings, 

of Marriage beinge againe published by Dennis Hollister, at our public 
Meetinge-place aforesaide, on the two and twentyeth day of the month and 
year aforesaide, and. then againe, a public testimony was given to the same, 
that it was of God who had brought it to a passe. 

And for the full accomplishment of the aforesaid proposal, and approved 
intention, at apublicke meetinge, both of men and women ffriends appointed 
on purpose for the same thinge, at the place aforesaide, and on the twenty- 
seventh clay of the month and year aforesaide, according to the law and 
ordinance of God, and the example and good order of His people, mentioned 
in the Scriptures of Truth, who tooke each other before witnesses, and the 
Elders of the people, as Laban appointed a meetinge, at the marriage of 
Jacob, and as a meetinge was appointed on purpose when Boaz and Ruth 
tooke each other, and also so it was in Canaan, when Christ and his disciples 
went to a marriage, &c. The saide George Fox did solemnly, in the pre- 
sence of God, and us his people, declare, that he tooke the saide Margarett 
ffell in the everlasting power and covenant of God which is from everlasting 
to everlasting, and in the honourable marriage, to be his bride and his wife. 
And likewise, the saide Margarett did solemnly declare that, in the ever- 
lastinge power of the mighty God, and in the unalterable word, and in the 
presence of God, His Angells and his holy assembly, she tooke the saide 
George Fox to be her husband, into which marriage, many livinge testimo- 
nies were borne in the sence of the power, and presence of the livinge God, 
manifested in the said assembly ; of which, we, whose names are here sub- 
scribed are witness." (Then follow the signatures of 92 Friends of both 
sexes.) Friends' Review, Vol. I. 



312 LIFE OF GEORGE FOX. 

inquiry should be made for such children of widows, and other 
poor Friends, as were suitable for apprenticeship, in order 
that places might be found for them among the members of 
their own society. His object was to secure for them suitable 
homes, where they would receive a guarded religious education, 
and would thus become qualified to promote the maintenance 
and comfort -of their mothers in the decline of life. 

Leaving London, he visited some meetings in the country, 
and intending to go into Leicestershire, he wrote to his wife, 
that "if she found it convenient she might meet him there." 
But when he arrived in that county, he heard that she had 
been again arrested in her own house, and taken to Lancaster 
prison, on account of the old sentence of premunire, from the 
penalty of which she had been released by an order of the 
king and council, the year before. After visiting a few more 
meetings, he returned to London, where he despatched Mary 
Lower and Sarah Fell, two of his wife's daughters, to wait on 
the king, in order to obtain from him a full discharge. After 
diligent attention, they at length obtained an order to the 
sheriff for her release, which Sarah Fell carried to Lancaster 
without delay. She was also the bearer of the following letter 
from George Fox to his wife. 

" My dear heart in the truth and life that changeth not, 

" It was upon me that Mary Lower and Sarah should go to 
the king concerning thy imprisonment ; and to Kirby, that 
the power of the Lord might appear over them all in thy 
deliverance. They went; and then thought to have come 
down ; but it was upon me to stay them a little longer, that 
they might follow the business till it was effected : which it 
now is, and is here sent. The late declaration of mine hath 
been very serviceable, people being generally satisfied with it. 
So no more but my love in the holy Seed. 

George Fox." 

The "declaration" mentioned in the foregoing letter, was 
written on the occasion of a fresh persecution which followed 
the renewal of the Conventicle Act, in 1670. 



HIS ADDRESS TO MAGISTRATES. 313 

He also wrote to the magistrates as follows : 
" Friends, consider this act, which limits our meetings to 
five. Is this to do as ye would be done by ? Would ye be so 
served yourselves ? We own Christ Jesus as well as you, his 
coming, death, and resurrection ; and if we be contrary 
minded to you in some things, is not this the apostle's exhor- 
tation, to ' wait till God hath revealed it?' Doth not he say, 
6 What is not of faith is sin?' Seeing we have not faith in 
things which ye would have us to do, would it not be sin in us 
if we should act contrary to our faith ? Why should any man 
have power over any other man's faith, seeing Christ is the 
author of it ? When the apostles preached in the name of 
Jesus, and great multitudes heard them, and the rulers forbade 
them to speak any more in that name, did not they bid them 

judge whether it were better to obey God or man?" 

" This is from those who wish you all well, and desire your 
everlasting good and prosperity, called Quakers ; who seek 
the peace and good of all people, though they afflict us, and 
cause us to suffer. 

George Fox." 

The renewal of the conventicle act, which had expired by 
its own limitation, was effected chiefly through the instigation 
of the Anglican clergy, and, after its re-enactment, they 
spared no pains to promote its rigid execution.* Its severity 
fell chiefly on Friends, whose meetings were broken up by 
armed bands, and the members, after being treated with 
brutal violence, were arrested, and often imprisoned. 

George Fox, being in London at the time the act came into 
force, behaved with his accustomed intrepidity, by attending 
the meeting at Grace-church street, although he knew that he 
was more obnoxious to the persecuting magistrates than any 
other member of the Society. "When I came there," he 
writes, in his Journal, " I found the street full of people, and 
a guard set to keep Friends out of their meeting-house. I 

* See Dissertation on Testimonies, near the end of this volume. 



314 LIFE OF GEORGE FOX. 

went to the other passage out of Lombard street, where also 
I found a guard; but the court was full of people, and a 
Friend was speaking amongst them : but spoke not long. 

" When he had done, I stood up, and was moved to say, 
4 Saul, Saul, why persecutest thou me ? It is hard for thee 
to kick against that which pricks thee.' Then I showed, it is 
Saul's nature that persecutes still, and that they, who perse- 
cute Christ in his members now, where he is made manifest, 
kick against that which pricks them. That it was the birth 
of the flesh that persecuted the birth born of the spirit, and 
that it was the nature of dogs to tear and devour the sheep ; 
but that we suffered as sheep that bite not again ; for we were 
a peaceable people, and loved them that persecuted us. After 
I had spoken awhile to this effect, the constable came with an 
informer and soldiers ; and as they plucked me down, I said, 
'Blessed are the peace-makers.' The commander of the 
soldiers put me among the soldiers, and bid them secure me, 
saying to me, 'You are the man I looked for.' They took 
also John Burnyeat, with another Friend, and had us away 
first to the Exchange, and afterwards towards Moorfields. As 
we went along the streets, the people were very moderate. 
Some of them laughed at the constable, and told him, ' We 
would not run away.' The informer went with us unknown, 
till falling into discourse with one of the company, he said, 
' It would never be a good world till all the people came to 
the good old religion that was two hundred years ago.' 
Whereupon I asked him, ' Art thou a Papist ? What ! a Papist 
informer ? for two hundred years ago there was no other reli- 
gion but that of the Papists.' He saw he had ensnared him- 
self, and was vexed at it; for as he went along the streets, I 
spoke often to him, and manifested what he was. When we 
were come to the mayor's house, and were in the court-yard, 
several asked me, i How and for what I was taken V I de- 
sired them to ask the informer ; and also know what his name 
was ; but he refused to tell his name. Whereupon one of the 
mayor's officers, looking out at a window, told him, < He should 



BROUGHT BEFORE THE MAYOR OF LONDON. 315 

tell his name before he went away : for the lord mayor would 
know by what authority he intruded himself with soldiers into 
the execution of those laws which belonged to the civil magis- 
trate to execute, and not to the military.' After this, he was 
eager to be gone, and went to the porter to be let out. One 
of the officers called to him, saying, ' Have you brought 
people here to inform against, and now will you go away be- 
fore my lord mayor comes ?' Some called to the porter not to 
let him out ; whereupon he forcibly pulled open the door, and 
slipped out. No sooner was he come into the street, but the 
people gave a shout that made the street ring again, crying 
out, f A Papist informer ! A Papist informer !' We desired 
the constable and soldiers to go and rescue him out of the 
people's hands, lest they should do him a mischief. They 
went and brought him into the mayor's entry, where we 
stayed awhile : but when he went out again, the people 
received him with such another shout. Whereupon the 
soldiers were obliged to rescue him once more, and then they 
had him into an house in an alley, where they persuaded him 
to change his periwig ; so he got away unknown. When the 
mayor came, we were brought into the room where he was, 
and some of his officers would have taken off our hats, which 
he perceiving, bid them let us alone, and not meddle with our 
hats; 'for,' said he, 'they are not yet brought before me in 
judicature.' So we stood by, while he examined some Pres- 
byterian and Baptist teachers ; with whom he was somewhat 
sharp, and convicted them. After he had done with them, I 
was brought to the table where he sat ; and then the officers 
took off my hat." 

The Mayor. " Mr. Fox, you are an eminent man among 
those of your profession ; pray, will you be instrumental to 
dissuade them from meeting in such great numbers ? for, see- 
ing Christ hath promised, that where two or three are met in 
his name, he will be in the midst of them ; and the king and 
parliament are graciously pleased to allow of four to meet 
together to worship God ; why will you not be content to par- 



316 LIFE OF GEORGE FOX. 

take both of Christ's promise to two or three, and the king's 
indulgence of four ?" 

George Fox. " Christ's promise was not to discourage 
many from meeting together in his name, but to encourage 
the few, that the fewest might not forbear to meet because 
of their fewness. But if Christ hath promised to manifest 
his presence in the midst of so small an assembly, where but 
two or three were gathered in his name, how much more 
would his presence abound where two or three hundred are 
gathered to his name ! Consider, also, whether this act would 
not have taken hold of Christ, with his twelve apostles and 
seventy disciples, if it had been in their time, who used to 
meet often together, and that in great numbers ? However, 
this act does not concern us ; for it was made against sedi- 
tious meetings, of such as met, under colour and pretence of 
religion, to contrive insurrections, as (the act says) late experi- 
ence had shown ; but we had been sufficiently tried and 
proved, and always found peaceable, and therefore thou 
wouldst do well to put a difference between the innocent and 
the guilty." 

Mayor. " The act was made against meetings, and a 
worship not according to the liturgy." 

George Fox. " According to, does not mean the very 
same thing. Is not the liturgy according to the scripture ? 
And may we not read scriptures and speak scriptures ?" 

Mayor. "Yes." 

George Fox. " This act takes hold only of such as meet 
to plot and contrive insurrections, as late experience hath 
shown ; but ye have never experienced that from us ! Because 
thieves are sometimes on the road, must not honest men 
travel ? And because plotters and contrivers have met to do 
mischief, must not an honest peaceable people meet to do 
good ? If we had been a people that met to plot and contrive 
insurrections, we might have drawn ourselves into fours ; for 
four might do more mischief in plotting than if there were 
four hundred, because four might speak out their minds more 



HE IS SET AT LIBERTY. 317 

freely one to another, than four hundred could. Therefore, 
we, being innocent, and not the people the act concerns, we 
keep our meetings as we used to do. I believe that thou 
knowest in thy conscience we are innocent." After some 
more discourse the Mayor took their names, and the places where 
they lodged; and at length, as the informer was gone, set 
them at liberty. 

This mayor was Samuel Starling, who behaved in this 
instance with great mildness, but afterwards became a severe 
persecutor of Friends. It was he who presided at the memo- 
rable trial of William Penn and William Mead, at the Old 
Bailey, in this year. 

George Fox, being now at liberty, was asked by some of 
the Friends with him, " Whither he would go ?" He answered, 
"To Grace-church street meeting again, if it is not over." 
When they came there, the people were generally gone. They 
then went to a Friend's house, and sent out to inquire how it 
had fared with the other meetings in the city. They were 
informed that at some of the meeting-places Friends were 
kept out ; at others they were taken, but set at liberty again 
in a few days. George Fox remarks in his Journal, " A glo- 
rious time it was, for the Lord's power came over all, and his 
everlasting truth got renown. For, as fast as some that were 
speaking were taken down, others were moved of the Lord to 
stand up and speak, to the admiration of the people ; and the 
more, because many Baptists and other sectaries left their 
public meetings, and came to see how the Quakers would 
stand." 

As soon as the heat of persecution was somewhat abated, 
he left the city, and attending meetings on his way, went to 
Beading, where most of the Friends, residing near, were in 
prison. He visited them, and after being awhile in their 
company, several other persons coming in, they had a meeting 
for divine worship, in which "he declared the word of life, 
encouraging them in the truth, and they were refreshed in 
feeling the presence and power of the Lord amongst them." 



318 LIFE OF GEORGE FOX. 

As he passed on through Surrey, Sussex, and Kent, he had 
many precious meetings. In several instances he was in immi- 
nent peril of being taken, but was providentially preserved. 

Being at this time much burdened with a sense of the wick- 
edness prevailing in the nation, he was introduced into a state 
of deep suffering and spiritual baptism, insomuch that his 
strength failed him, his hearing and sight were impaired, and 
his friends were apprehensive that he could not long survive. 
While in this condition, he was much engaged in prayer to 
the Lord, that he would please to prosper Truth, and preserve 
justice and equity in the land, — and that he would put it into 
the hearts of the magistrates to suppress violence, cruelty, and 
profanity. 

He says in his Journal, " I was under great sufferings at 
this time, beyond what I have words to declare. For I was 
brought into the deep, and saw all the religions of the world, 
and the people that lived in them, and the priests that held 
them up, who were a company of men-eaters, eating up the 
people like bread, and gnawing the flesh from off their bones. 
But as for true religion and worship, and ministers of God, 
alack ! I saw there was none amongst those of the world that 

pretended to it." "Though it was a cruel, bloody, 

persecuting time, yet the Lord's power went over all, his ever- 
lasting seed prevailed ; and Friends were made to stand firm 
and faithful in the Lord's power. Some sober persons of other 
professions would say, ' If Friends did not stand, the nation 
would run into debauchery.' 

" Though by reason of weakness, I could not travel amongst 
Friends as I used to do, yet, in the motion of life, I sent the 
following lines, as an encouraging testimony, to them : 

" My dear Friends : — The seed is above all.* In it walk ; 
in which ye all have life. Be not amazed at the weather ; for 
always the just suffered by the unjust, but the just had the 

*By the "seed" he means Christ, the Eternal "Word. See Gen. iii. 
1 and 5; Gal. iii. 16; and John iii. 9. 



THE NEW JERUSALEM. 319 

dominion. All along ye may see, by faith the mountains were 
subdued ; and the rage of the wicked, with his fiery darts, 
were quenched. Though the waves and storms be high, yet 
your faith will keep you, so as to swim above them ; for they 
are but for a time, and the truth is without time. Therefore 
keep on the mountain of holiness, ye who are led to it by the 
light, where nothing shall hurt. Do not think that anything 
will outlast the truth, which standeth sure ; and is over that 
which is out of the truth. For the good will overcome the 
evil, the light darkness, the life death, virtue vice, and right- 
eousness unrighteousness. The false prophet cannot overcome 
the true ; but the true prophet, Christ, will overcome all the 
false. So be faithful, and live in that which doth not think 
the time long. 

George Fox." 

" Whilst I was under this spiritual suffering, the state of the 
New Jerusalem, which comes down out of heaven, was opened 
to me ; which some carnal-minded people had looked upon to 
be like an outward city, dropped out of the elements. I saw 
the beauty and glory of it, the length, the breadth, and the 
height thereof, all in complete proportion. I saw that all, who 
are within the light of Christ, in his faith, which he is the 
author of, in the Spirit, the Holy Ghost, which Christ, the 
holy prophet and apostles were in, and within the grace, 
truth and power of God, which are the walls of the city, such 
are within the city, are members of this city, and have right 
to eat of the tree of life, which yields her fruit every month, 
and whose leaves are for the healing of the nations. But they 
that are out of the grace, truth, light, Spirit and power of 
God, such as resist the Holy Ghost, quench, vex and grieve 
the Spirit of God who hate the light, turn from the grace of 
God into wantonness, and do despite to the Spirit of Grace, 
such as have erred from the faith, made shipwreck of it and 
of a good conscience, who abuse the power of God, and des- 
pise prophesying, revelation, and inspiration, these are the 



320 LIFE OF GEORGE FOX. 

dogs and unbelievers that are without the city. These make 
up the great city of Babylon, confusion and her cage, the 
power of darkness ; and the evil spirit of error surrounds and 
covers them over." 

" Many things more did I see concerning the heavenly city, 
the New Jerusalem, which are hard to be uttered, and would 
be hard to be received. But, in short, this holy city is within 
the light ; and all that are within the light are within the 
city : the gates whereof stand open all the day (for there is 
no night there) that all may come in. Christ's blood being 
shed for every man, he tasted death for every man, and enlight- 
eneth every man that cometh into the world ; and his grace 
that brings salvation, having appeared to all men, there is no 
place or language where his voice may not be heard." .... 

When George Fox was so far recovered that he could walk, 
he returned to London and attended the meeting at Grace- 
church street where, notwithstanding his physical debility, 
he was enabled, through divine help, "to declare the word of 
life." 

His wife was still in prison at Lancaster, for although an 
order for her release had been obtained from the king, yet her 
persecutors, on some pretence of informality, found means to 
detain her. But now the storm of persecution being a little 
abated, he induced Martha Fisher and another female Friend 
to lay her case again before the king, who granted a discharge 
under the broad seal to clear both her and her estate. This 
document George Fox forwarded to her by a Friend, with 
directions how she should proceed to obtain her release. He 
informed her at the same time, that he had a prospect of a 
religious visit to the British provinces in America ; and he 
desired her to hasten to him at London, as soon as she con- 
veniently could, for the ship in which he expected to sail was 
then fitting for the voyage. She accordingly came as soon as 
she was liberated, and he began to prepare for his mission. 

The London yearly meeting of Friends being near at hand, 
he stayed to attend it ; and then embarked at Gravesend, 



CHASED BY A PIRATE. 321 

on the 12th of the 6th month (then August) 1671, on board 
the yacht Industry, Thomas Foster master, bound for Bar- 
badoes. He had for the companions of his voyage the follow- 
ing named Friends, viz : Thomas Briggs, William Edmundson, 
John Rouse, John Stubbs, Solomon Eccles, James Lancaster, 
John Cartwright, Robert Widders, George Pattison, John 
Hull, Elizabeth Hooten, and Elizabeth Miers ; besides other 
passsengers amounting in all to about fifty. The vessel 
proved to be a swift sailer, but she was so leaky that the crew 
and some of the passengers were generally kept at the pumps 
night and day. 

One afternoon, when they had been about three weeks at 
sea, they espied a vessel about three leagues astern, which 
seemed to give them chase. The captain said it was a 
" Sallee man-of-war," a piratical vessel from the Barbary 
coast ; but he seemed at first to apprehend no danger, saying, 
" Come, let us go to supper, and when it grows dark we shall 
lose her.',' When the sun went down, the yacht altered her 
course, but the pirate continued in pursuit by moonlight, and 
gained upon them. At night, the captain and others came to 
George Fox, and asked him "What they should do?" He 
answered, " I am no mariner, what do you think is best to be 
done?" They replied, " There are but two ways, either to 
outrun him, or to tack about, and hold the same course we 
were going before." "If he is a thief," said George, "he 
will tack about too, and as for outrunniug him, it is to no 
purpose to talk of that; for we see he sails faster than 
we." The captain then repeated his question, " What shall 
we do?" and added, "If the mariners had taken Paul's coun- 
sel, they had not come to the damage they did." George 
said, " It is a trial of our faith, and the Lord must be waited 
on for counsel." 

He then sought for mental retirement, and spiritual com- 
munion with God, in which state it was shown him by the 
Lord, " That his life and power were placed between them and 
the ship that pursued them." This assurance he communicated 
21 



322 LIFE OF GEORGE FOX. 

to the captain, advising him to tack about, and steer their 
right course, to put out all their lights but the one they 
steered by, and to request the passengers to be still and quiet. 
About the eleventh hour at night, the watch called out, " They 
are just upon us," and George Fox, looking through a port- 
hole, saw the pirate close upon them, the moon being then 
nearly down. He was about to rise and go on deck, but, re- 
membering the word of the Lord, that " His power was placed 
between them and their pursuers," he lay down again. Soon 
after this, the moon set, or was obscured, a fresh gale sprang 
up, and they saw the pirate no more.* 

On the morrow, being First-day, they had, as usual during 
the voyage, a public meeting for divine worship. The Lord's 
presence was felt eminently amongst them, and George Fox 
expressed his fervent desire, " That they would mind the mer- 
cies of the Lord, who had delivered them; for they might 
have been all in the Turk's hands by that time, had not the 
Lord's hand saved them." The captain and some of the crew 
afterwards endeavoured to persuade the passengers that it was 
not a Barbary pirate which chased them, but a merchant-ship 
going to the Canaries, upon which George Fox warned them 
that "they should take heed of slighting the mercies of God." 
The Friends were afterwards confirmed in their belief that it 
was a pirate ; for, during their stay in Barbadoes, a merchant 
from Sallee arrived there, and told the people, " That one of 
the Sallee men-of-war saw and chased a monstrous yacht at 
sea, and was just upon her, but there was a spirit in her that 
he could not take." 

On the 3d of the 8th month (October) 1671, they anchored 
in Carlisle bay, Barbadoes, after a passage of more than seven 
weeks. During most of the voyage, George Fox was very 
sick of a fever, and after landing he continued quite ill for 
three weeks, which was attributed to the heat of the climate 
operating upon a constitution already enfeebled by long im- 

* George Fox's Journal, II. 129, and W. Edmundson's Journal, p. 60. 



HE RECOMMENDS MANUMISSION OF SLAVES. 323 

prisonments, and great hardships endured in England. As 
he was unable to travel, the Friends held their meeting for 
church discipline at the house of Thomas Rouse, where he 
lay. He gave them much salutary advice in relation to 
various points of discipline, and exhorted them especially to 
be careful that none should marry who were of too near kin- 
dred ; that a proper time should be allowed after the decease 
of a former companion, before a second marriage was con- 
tracted ; and as some had married very young, even as early 
as 13 or 14 years of age, he admonished them against such 
childish marriages. 

He advised them to keep exact records of marriages, births, 
and burials, and copies of the testimonies issued against those 
who persisted in walking disorderly. "Respecting their 
negroes," he says, " I desired them to endeavour to train 
them up in the fear of God, as well those that were bought 
with their money, as them that were born in their families, 
that all might come to the knowledge of the Lord ; that so, 
with Joshua, every master of a family might say, ' As for me 
and my house, we will serve the Lord/ I desired also, that 
they would cause their overseers to deal mildly and gently 
with their negroes, and not use cruelty towards them, as the 
manner of some hath been and is; and that after certain 
years of servitude they should make them free. Many sweet 
and precious things were opened in these meetings, by the 
spirit and power of the Lord, to the edifying, confirming, and 
building up of Friends, in the faith and holy order of the 
gospel." * 

His mind being deeply concerned for the welfare and spi- 
ritual progress of Friends in England, he wrote them an 
edifying letter, which concludes as follows : 

" See that godliness, holiness, righteousness, truth, and 
virtue, the fruits of the good Spirit, flow over the bad and its 
fruits, that ye may answer that which is of God in all ; for 
your Heavenly Father is glorified in that you bring forth 

* See section on Slavery, in the Dissertation on Testimonies. 



324 LIFE OF GEORGE FOX. 

much fruit. Therefore ye, who are plants of his planting, his 
trees of righteousness, see that every tree be full of fruit. 
Keep in true humility, and in the true love of God, which 
doth edify his body, that the true nourishment from the head, 
the refreshing springs, and rivers of water, and bread of life, 
may be plenteously known and felt amongst you, that so 
praises may ascend to God. Be faithful to the Lord God, and 
just and true in all your dealings and doings with and towards 
men. Be not negligent in your men's meetings [for discipline] 
to admonish, exhort, and reprove, in the spirit of love and of 
meekness, and to seek that which is lost, and to bring back 
again that which hath been driven away. Let all minds, 
spirits, souls, and hearts, be bended down under the yoke of 
Christ Jesus, the power of God. Much I could write, but am 
weak, and have been mostly since I left you. Burdens and 
travails I have been under, and gone through many ways, but 
it is well. The Lord Almighty knows my work which he hath 
sent me forth to do by his everlasting arm and power, which 
is from everlasting to everlasting. Blessed be his holy name, 
which I am in, and in which my love is to you all. 

George Fox." 

When sufficiently recovered to go abroad, he paid a visit to 
the governor, who received him courteously, and treated him 
with much kindness. There was, soon after, a great meeting 
of Friends at Bridgetown, which was attended by the governor, 
by other officers, civil and military, and by the most respect- 
able citizens. It was a season of divine favour, in which 
George Fox and other Friends were enabled to labour in the 
good cause to general satisfaction. 

Many other precious meetings were held during their stay 
in the island. At one of these, Colonel Lyne, a sedate man, 
said to George Fox, " Now I can gainsay such as I have heard 
speak evil of you, who say you do not own Christ, nor that 
he died ; whereas I perceive that you exalt Christ in all his 
offices beyond what I have ever heard before." 

As many false and scandalous reports concerning Friends 



HE REFUTES A CALUMNY. 325 

were spread through the island, George Fox, with some other 
Friends, drew up a declaration addressed to the governor of 
Barbadoes, with his council and assembly, and all others in 
power, both civil and military, in the island. The doctrinal 
part of this paper being inserted in a Dissertation near the 
close of this volume, it is only necessary to notice here the 
concluding part of it, which relates to an accusation made 
against Friends, "that they taught the negroes to rebel." 

This calumny probably originated in the fact that George 
Fox, and other Friends, had manifested much concern for the 
spiritual and temporal welfare of the slaves; advising the 
masters "to bring them to meetings, to treat them kindly, 
and after certain years of servitude to set them free." But 
in relation to this charge, they say, in their declaration, " It 

is a thing we utterly abhor." " That which we 

have spoken to them is to exhort and admonish them to be 
sober, to fear God, to love their masters and mistresses, to be 
faithful .and diligent in their service and business, and then 
their masters and overseers would love them, and deal kindly 
and gently with them." And furthermore they averred, that 
they had exhorted the slaves to treat each other kindly, and 
to avoid all vice, for there are but two ways, one that leads to 
Heaven, where the righteous go ; and the other that leads to 
Hell, the abode of the wicked. In conclusion they say, "We 
esteem it a duty incumbent on us to pray with and for, to 
teach, instruct, and admonish, those in and belonging to our 
families ; this being a command of the Lord, disobedience 
whereunto will provoke his displeasure, as may be seen in 
Jeremiah x. 25 : i Pour out thy fury upon the heathen that 
know thee not, and upon the families that call not upon thy 
name.' " 

Having completed his services in the island of Barbadoes, 
he set sail for Jamaica the 8th of 11th month 1671, [Feb- 
ruary 1672]. Just before sailing he addressed a letter to his 
wife, as follows : 



326 LIFE OF GEORGE FOX. 

" Barbadoes, 6th of the 11th month, 1671. 

" My Dear Heart : To whom is my love, and to all the 
children in the seed of life that changeth not, but is over all ; 
blessed be the Lord forever ! I have undergone great suffer- 
ings in my body and spirit, beyond words ; but the God of 
Heaven be praised, his truth is over all. I am now well ; and 
if the Lord permit, — within a few days I pass from Barbadoes 
towards Jamaica ; and think to stay but little there. I desire 
that ye may be all kept free in the seed of life, out of all 
cumberances. Friends are generally well. Remember me to 
Friends that inquire after me. So no more, but my love in 
the seed and life that changeth not. 

George Fox." 

He had a quick and easy passage to Jamaica, and was 
accompanied thither by several of his friends, among whom 
was Elizabeth Hooten, a woman of great age, one of his ear- 
liest proselytes, and for many years a faithful minister of the 
gospel. She died in Jamaica after a very short illness, and 
manifested, in her peaceful close, the sustaining power of 
Heavenly Truth. 

George Fox and his friends had much religious service in 
the island ; their meetings were large, and many were con- 
vinced of Friends' doctrines. 

After having been about seven weeks in Jamaica, he em- 
barked for Maryland, accompanied by his Friends William 
Edmundson, Robert Widders, James Lancaster, John Cart- 
wright and George Pattison. On the 8th of the first month 
(March) 1672, they set sail, but encountered head winds and 
boisterous weather, by which they were exposed to great dan- 
ger. "The storms and tempests," he says, "were so great 
that the sailors knew not what to do, but let the ship go 
which way she would ; then did we pray unto the Lord ; who 
did graciously hear and accept us, and did calm the winds 
and seas, and gave us seasonable weather, and made us to 
rejoice in his salvation ; blessed and praised be the holy name 



HE ARRIVES IN MARYLAND. 327 

of the Lord, whose power hath dominion over all, and whom 
the winds and seas obey." 

They were between six and seven weeks on their passage, 
and on entering the mouth of the Patuxent river, a great storm 
arose, during which a boat containing several men and women 
of some note in the colony, was forced by stress of weather 
to seek their protection. These colonists remained on board 
some days, and the Friends had a good meeting with them in 
the ship. 



CHAPTER XXII. 

His kind reception in Maryland — J. Burnyeat — General Meetings at 
West Kiver and Cliffs — Eastern Shore — Meeting with Indians — Jour- 
ney to New Jersey — Long Island — Rhode Island — Yearly Meeting — 
Shelter, Island — Meets William Edrnundson — Returns through New 
Jersey, Newcastle, Third-Haven — Sails for Virginia — Travels to Caro- 
lina — Meetings with Whites and Indians — Travels in Virginia — 
Establishes Meetings for Discipline — Disorders produced in Virginia 
by J. Perrot — George Fox returns to Maryland — Sails for England — 
Arrives at Bristol, and meets his wife — Declaration of indulgence, 
and liberation of four hundred Friends — Travels to London — Goes 
with his wife to visit William Penn at Rickmansworth. 

1672-3. 
The progress of George Fox through the British American 
provinces, was everywhere hailed with joy by the members of 
his own society ; and in most places there was a disposition 
manifested by the public at large, to receive with courtesy, 
and treat with respect, so distinguished a guest. Although in 
his native land he had been a great sufferer for conscience' 
sake, and in his early career had often been treated with con- 
tumely, he had now, by his wonderful success, his irreproach- 
able character, his undaunted courage, and dignity of character, 
become everywhere an object of interest, and there were few 
who did not desire to hear from his own lips those powerful 



328 LIFE OF GEORGE FOX. 

appeals, which could awaken the conscience and convince the 
understanding. 

There was, moreover, in some of the American colonies, 
and especially in Maryland, Virginia, and Carolina, a dearth 
of public preaching, and an earnest desire to hear the truths 
of the gospel expounded. 

When he and his companions landed at the mouth of the 
Patuxent, they learned that John Burnyeat, a minister from 
England, had appointed a General Meeting for Friends in 
Maryland, to be lield at West River, in the 2d month, (April, 
0. S.,) 1672. 

"It was," says George Fox, "so ordered in the good pro- 
vidence of God, that we landed just time enough to reach 
that meeting, by which means we had a very seasonable oppor- 
tunity of taking the Friends of the province together." It 
was a very large meeting, being attended not only by Friends, 
but by many of other persuasions, among whom were the 
speaker of the assembly and other persons of distinction. 
After the meeting for public worship was ended, they held a 
meeting for church discipline, in which, says John Burnyeat, 
" George Fox did wonderfully open the service thereof unto 
Friends, and they, with gladness of heart, received advice in 
such necessary things as were then opened unto them, and all 
were comforted and edified." * Although meetings for wor- 
ship had been held by Friends in Maryland for fourteen years, 
it does not appear that, prior to this time, there had been any 
meetings for discipline. 

From West River, they proceeded to the Cliffs, also in 
Maryland, where another General Meeting for worship and 
discipline was held. Here, "the truth was received with 
reverence, most of the backsliders came in again, and several 
of those meetings were established for taking care of the 
affairs of the church." f 

After these two memorable meetings, the ministers in 
attendance from abroad, parted company, in order to fulfil the 

* J. Burnyeat's Journal, 43-4. f George Fox's Journal, II. 146. 



HE JOURNEYS TOWARDS NEW-ENGLAND. 329 

services to which they were severally called. James Lancas- 
ter and John Cartwright went by sea to New England, Wil- 
liam Edmundson and three other Friends sailed for Virginia, 
and John Burnyeat, Robert Widders, and George Pattison 
accompanied George Fox to the Eastern Shore of Maryland. 
Here they had another "large and heavenly meeting," in 
which many people " received the Truth with gladness, and 
Friends were greatly refreshed."* 

George Fox sent an invitation to " the Indian emperor and 
his kings to attend this meeting. In the evening," he says, 
"I had two good opportunities with them; they heard the 
word of the Lord willingly, and confessed to it. What I 
spoke to them, I desired them to speak to their people ; and 
let them know that God was raising up his tabernacle of wit- 
ness in their wilderness country, and was setting up his stan- 
dard and glorious ensign of righteousness. They carried 
themselves very courteously and lovingly, and inquired, 
4 Where-the next meeting would be,' and said 'they would come 
to it;' yet they said, 'they had a great debate with their 
council before they came now.' " 

Next day, he and his companions set out from Third-Haven 
creek, on their journey to New-England, travelling on horse- 
back through the wilderness, over bogs and great rivers. 
They generally crossed the rivers in canoes, causing their 
horses to swim alongside, or to follow them. After passing 
Newcastle, they crossed the river Delaware, not without great 
danger ; and then, with much difficulty, they procured a guide 
through the western part of New-Jersey, which, at that time, 
was inhabited only by Indians. Sometimes they slept in the 
woods by a fire, at others they lodged in the Indian wigwams, 
and their horses were allowed to graze through the night. At 
an Indian town, they were cordially received by a sachem 
and his wife, who gave them a mat to lie on ; but their host, 
though hospitably inclined, was scarce of provisions, having 

* George Fox's Journal, II. 146. 



330 LIFE OF GEORGE FOX. 

taken but little game that day. At length they came to 
Middletown, in East New-Jersey, where they were gladly 
received by Kichard Hartshorne, who accompanied them to 
the Half-year's Meeting, at Oyster Bay, Long Island. 

On the First-day of the week, being the next after their 
arrival, the meeting for worship began, and continued two 
days ; then followed a meeting for church discipline, which 
occupied one day. This meeting was attended by some dis- 
affected persons professing to be Friends, but opposed to the 
order of the discipline. They had been exceedingly trouble- 
some at former meetings, and now endeavoured to make a 
disturbance, but George Fox would not suffer it. He informed 
them that a meeting should be appointed for hearing them, on 
the following day, which was accordingly done. It was 
attended by many of those discontented persons, whose ob- 
jections were answered, the minds of Friends satisfied, and 
" the Lord's power broke forth gloriously, to the confounding 
of the gainsayers."* 

After attending some other meetings, they set sail for 
Rhode Island, where they arrived the 30th of the 3d month 
(May) 1672, and were kindly entertained at the house of 
Nicholas Easton, the governor. During the following week, 
the Yearly Meeting for Friends of New-England, and other 
colonies adjacent, was held on the island. It continued six 
days. The first four were occupied with meetings for public 
worship, to which great numbers resorted, for " there being 
no priests on the island, and no restriction to any particular 
way of worship, and the governor, deputy-governor, and 
several justices of the peace daily frequenting the meetings, 
so encouraged the people, that they flocked in from all parts 
of the island." George Fox further remarks, "I have rarely 
observed a people, in the state wherein they stood, to hear 
with more attention, diligence, and affection, than generally 
they did, during the four days ; which was also taken notice 

* George Fox's Journal, II, 148-9 ; J. Burnyeat's Journal, 46. 



FRIENDS' MEETINGS IN RHODE ISLAND. 331 

of by other Friends. These public meetings over, the men's 
meeting began, which was large, precious, and weighty. The 
day following was the women's meeting, which also was large 
and very solemn. 

"These two meetings being for ordering the affairs of the 
church, many weighty things were opened, and communicated 
to them, by way of advice, information, and instruction, in 
the services relating thereunto ; that all might be kept clean, 
sweet, and savoury amongst them. 

" In these, several men's and women's meetings for other 
parts were agreed and settled, to take care of the poor, and 
other affairs of the church, and to see that all who profess 
truth walk according to the glorious gospel of God. 

"When this great General Meeting was ended, it was 
somewhat hard for Friends to part, for the glorious power of 
the Lord, which was over all, and his blessed truth and life 
flowing amongst them, had so knit and united them together, 
that they spent two days in taking leave one of another, and 
of the Friends of the island ; and then being mightily filled 
with the presence and power of the Lord, they went away 
with joyful hearts to their several habitations, in the several 
colonies where they lived." 

Their services at this place being ended, Friends in the 
ministry from abroad again dispersed, in order to visit those 
parts of the vineyard into which they were severally called. 
John Burnyeat, John Cartwright and George Pattison, went 
into the eastern parts of New England ; James Lancaster, 
accompanied by John Stubbs, who had lately come from 
Barbadoes, intended to follow soon after in the same service ; 
and Robert Widders remained with George Fox some time 
longer on the island, where they found great openness for 
religious labour. 

"During this time," says George Fox, "a marriage was 
celebrated among Friends in this island, and we were present. 
It was at a Friend's house, who had formerly been governor 
of the island: and three justices of the peace, with many 



332 LIFE OF GEORGE FOX. 

others not in profession with us, and Friends also, said, They 
never saw such a solemn assembly on such an occasion, so 
weighty a marriage, and so comely an order." Thus, truth 
was set over all. This might serve for an example to others ; 
for there were some present from many other places. 

" After this I had a great travail in spirit concerning the 
Ranters in those parts, who had been rude at a meeting which 
I was not at. Wherefore, I appointed a meeting amongst 
them, believing the Lord would give me power over them ; 
which he did to his praise and glory, blessed be his name for- 
ever ! There were at this meeting many Friends, and divers 
other people ; some of them were justices of the peace, and 
officers, who were generally well affected with the truth. One 
who had been a justice twenty years, was convinced, spoke 
highly of the truth, and more highly of me than it is fit for 
me to mention or take notice of." 

The governor of the Province, and many others, accom- 
panied George Fox to Providence, where he had a meeting in a 
great barn, which was thronged with people, and " The glorious 
power of the Lord shined over all." He had meetings, also, 
at Narraganset and other places, where he was favoured to 
preach the gospel with satisfaction and success. Having 
heard at one place that some of the magistrates had said, 
" If they had money enough they would hire him to be their 
minister," he remarked to his friends, "That it was time for 
him to be gone, for if their eyes were so much turned to him 
or any man, they would not come to their own [spiritual] 
teacher." " This thing of hiring ministers," he observes, 
" has spoiled many, by hindering them from improving their 
own talents ; whereas our labour is to bring all to their own 
teacher in themselves." 

In company with several Friends, he embarked in a sloop 
for Shelter island, which lies contiguous to the eastern end of 
Lone Island. Although the distance from Rhode Island was 
but twenty-seven leagues, they had a most uncomfortable pas- 
sage of three days. On the next day after landing, he held 



ACCIDENT TO JOHN JAY. 333 

a meeting there, and "The same week," he says, "I had a 
meeting among the Indians, at which were their king, with 
his council, and about one hundred more of the natives. 
They sat down like Friends, and heard very attentively while 
I spoke to them by an interpreter, an Indian that could speak 
English well. After meeting, they appeared very loving, and 
confessed what was said to them was truth." 

While on the island, he was visited by William Edmund- 
son, who had just returned from his journey to Virginia, where 
he had travelled with much difficulty through a wilderness 
country, but reported that he met with " a tender people, and 
had good service for the Lord." After spending two or three 
days together, " They took leave of each other in the sweet 
love of God;"* William Edmundson intending to return 
shortly to his home in Ireland, and George Fox, with his 
companion, going to Long Island. 

Returning to the south, through New-Jersey, they came to 
Shrewsbury, where they attended meetings for worship and 
discipline. While at this place, an accident occurred, which 
is thus related by George Fox in his Journal : " John Jay, a 
Friend of Barbadoes, who came with us from Rhode Island, 
and intended to accompany us through the woods to Mary- 
land, being to try a horse, got upon his back, and the horse 
fell a-running, cast him down upon his head, and broke his 
neck, as the people said. Those that were near him took him 
up as dead, carried him a good way, and laid him on a tree. 
I got to him as soon as I could ; and, feeling him, concluded 
he was dead. As I stood pitying him and his family, I took 
hold of his hair, and his head turned any way, his neck was 
so limber. Whereupon I took his head in both my hands, 
and setting my knees against the tree, I raised his head, and 
perceived there was nothing out or broken that way. Then I 
put one hand under his chin, and the other behind his head, 
and raised his head two or three times with all my strength, 

* W. Edmundson's Journal, 73. 



334 LIFE OF GEOKGE FOX. 

and brought it in. I soon perceived his neck began to grow 
stiff again, and then he began to rattle in his throat, and 
quickly after to breathe. The people were amazed ; but I 
bade them have a good heart, be of good cheer, and carry 
him into the house. They did so, and set him by the fire. 
I bid them get him something warm to drink, and put him to 
bed. After he had been in the house awhile, he began to 
speak ; but did not know where he had been. The next day 
we passed away (and he with us, pretty well) about sixteen 
miles, to a meeting at Middletown, through woods and bogs, 
and over a river ; where we swam our horses, and got over 
ourselves upon a hollow tree. Many hundred miles did he 
travel with us after this." 

After attending a " glorious meeting" at Middletown, they 
proceeded on their way towards Maryland, having hired 
Indian guides to conduct them through the wilderness. As 
they passed through the Indian towns, they found many op- 
portunities to preach the gospel to the natives. The route 
was exceedingly laborious, and sometimes dangerous, there 
being many deep bogs and wide streams to cross, yet they 
generally travelled thirty or forty miles a day, and at night 
lay by a fire in the woods. On their arrival at Newcastle, 
George Fox was invited to the governor's house, and hospita- 
bly entertained. His companions were also provided for by 
the inhabitants. They had a precious meeting the following 
day, at the governor's house ; many acknowledged the truth 
of their doctrines, and some embraced them in the love of 
the gospel. 

Continuing their journey through the unbroken forests, and 
fording deep and dangerous streams, they came to Miles river 
in Maryland, near which they had two meetings, and then 
proceeding to Kent county, they held a meeting, which was 
attended by some hundreds of people, among whom were an 
Indian sachem and two of his chiefs. With these Indians, 
George Fox had a very satisfactory interview. He spoke to 
them through an interpreter, and they having listened atten- 



MEETINGS IN MARYLAND. 335 

tively to his doctrines, manifested towards him the most cordial 
feelings. 

At Third-Haven creek, on the Eastern Shore of Maryland, 
he attended, on the 3d of the 8th month, a General Meeting 
for all the Friends of Maryland, which he thus describes in 
his Journal : " This meeting held five days. The first three 
we had meetings for public worship, to which people of all 
sorts came ; the other two were spent in the men's and 
women's meetings for discipline. To those public meetings 
came many Protestants of divers sorts, and some Papists ; 
amongst whom were several magistrates and their wives, with 
other persons of chief account in the country. Of the com- 
mon people, it was thought there were sometimes a thousand 
at one of those meetings ; so that, though they had enlarged 
their meeting-place, and made it as big again as it was before, 
it could not contain the people. 

" I went by boat every day four or five miles to the meet- 
ing, and there were so many boats at that time passing upon 
the river, that it was almost like the Thames. The people 
said, i There were never so many boats seen there together 
before ;' and one of the justices said he never saw so many 
people together in that country. It was a very heavenly 
meeting, wherein the presence of the Lord was gloriously 
manifested, Friends were sweetly refreshed, the people gener- 
ally satisfied, and many convinced ; for the blessed power of 
the Lord was over all : everlasting praises to his holy name 
forever ! After the public meetings were over, the men's and 
women's [for discipline] began, and were held the other two 
days ; for I had something to impart to them, which concerned 
the glory of God, the order of the gospel, and the govern- 
ment of Christ Jesus. When these meetings were over, we 
took our leave of Friends in these parts, whom we left well 
established in the truth." 

Having attended many other meetings in Maryland, most 
of which were large and satisfactory, he set sail for Virginia 
on the 5th of the 9th month, and after a voyage of three 



836 LIFE OF GEOEGE FOX. 

days, landed at Kansemond. Here he held a meeting, and 
then hastened towards Carolina, yet had several meetings by 
the way, at one of which a meeting for discipline was estab- 
lished. The route lay through swamps and bogs, more difficult 
than any they had passed, and travelling on horseback, they 
were wet up to the knees, yet in this condition were compelled 
to pass the night in the woods. On reaching Bonner's creek, 
a branch of the Roanoke, they left their jaded horses, and 
proceeded in a canoe to Albemarle Sound. Stopping by the 
way at several places, they had much discourse with the 
people, many of whom received them gladly. Among those 
who came to see them was Nathaniel Batts, formerly "gov- 
ernor of Boanoke." He inquired of the Friends, concerning 
a woman in Cumberland, who was said to have been healed 
by their prayers, after she had been given over by the physi- 
cians. George Fox replied that " They did not glory in such 
things, but many such things had been done by the power of 
Christ." 

On reaching the governor's house, situated near the water, 
they were cordially received. Here a doctor undertook to 
dispute with them, maintaining that the light, or Spirit of 
God, had not appeared to all men, and averring that it was 
not in the Indians. George Fox then called an Indian and 
asked him, "Whether there was not something in him that 
reproved him when he lied or did wrong to any one?" He 
answered, " That there was ; and that he was ashamed when 
he had done or spoken wrong." 

Feeling a deep interest in the welfare of the aborigines, 
George Fox went among them, and addressed them through 
an interpreter. "I spoke to them," he says, "concerning 
Christ, showing them that he died for all men ; for their sins 
as well, as for others, and had enlightened them as well as 
others." They received his instructions kindly. At another 
time, while accompanied by John Burnyeat, he went to an 
Indian town, and the sachem having assembled all his people, 
George preached to them for the space of four or five hours. 



HIS INFLUENCE IN AMERICA. 837 

They were very quiet and attentive, appearing delighted to 
hear, and when the meeting was ended they began to prepare 
food for their guests ; but the Friends, having some distance 
to go that night, were obliged to decline their hospitality.* 

Having spent eighteen days in North Carolina, " and made 
a little entrance for truth among the people," George Fox and 
his companions returned to Virginia ; travelling again on 
horseback through the swamps, lying out in the woods at 
night, fording rivers, and enduring all the hardships incident 
to a journey in the wilderness. He spent three weeks travel- 
ling in Virginia, mostly among the Friends, having large and 
precious meetings. The last week was employed in the regu- 
lation of church discipline, which was greatly needed, for he 
found "a bad spirit had got up among some." 

It appears that a few years prior to this date, when John 
Burnyeat visited Virginia, he found the meetings of Friends 
almost abandoned, and their testimonies greatly neglected; 
which he -attributed to the influence of John Perrot, who had 
been in that province, and, pretending to a high degree of 
spirituality, had persuaded many that the attendance of meet- 
ings was a mere form, and the rules of discipline were but the 
prescriptions of men. John Burnyeat found much difficulty 
in obtaining a meeting among them; but his efforts were 
blessed in the restoration of some, and on a subsequent visit 
in 1671, he found a manifest improvement. The labours of 
George Fox in expounding the true principles of church 
government, were no less salutary in America than they had 
been in Great Britain ; and to him, under Divine Providence, 
is the society of Friends chiefly indebted for its admirable 
code of discipline. 

Having finished the service to which he had been called in 
Virginia, he and his companions set sail, in an open sloop, for 
Maryland ; and after touching at several places, and holding 
some meetings, they came to the Patuxent, where they landed. 
Throughout the winter and spring, they continued travelling, 

* J. Burnyeat's Journal, p. 60. 
22 



338 LIFE OF GEORGE FOX. 

mostly by water, until the General Meeting of Friends for the 
province of Maryland, which began the 17th of 3d month 
(May), 1673. This meeting continued four days, and was the 
last that George Fox attended in America. " The first of 
these days," he says, "the men and women had their meetings 
for business ; wherein the affairs of the church were taken 
care of, and many things relating thereunto were opened, to 
their edification and comfort. The other three days were 
spent in public meetings for the worship of God, at which 
divers of considerable account in the government, and many 
others, were present ; who were generally satisfied, and many 
of them reached ; for it was a wonderful glorious meeting, and 
the mighty presence of the Lord was seen and felt over all ; 
blessed and praised be his holy name forever, who over all 
giveth dominion." 

At the close of the meeting, he and his companions, Robert 
Widders and James Lancaster, took leave of Friends, " part- 
ing with them in great tenderness, and in the sense of hea- 
venly life," and the next day being the 25th of the month, 
they sailed for England. 

He writes in his Journal, " "We had, in our passage, very 
high winds and tempestuous weather, which made the sea 
exceeding rough, the waves rising like mountains, so that the 
master and sailors wondered, and said, • They never saw the 
like before.' But though the wind was strong, it set for the 
most part with us, so that we sailed before it ; and the great 
God who commands the winds, who is Lord of Heaven, 
earth, and the seas, and whose wonders are seen in the deep, 
steered our course, and preserved us from many imminent 
dangers. The same good hand of Providence that went with 
us, and carried us safely over, watched over us in our return, 
and brought us safely back again. Thanksgiving and praises 
be to his holy name forever! Many sweet and precious 
meetings we had on board the ship during this voyage, (com- 
monly two a week) wherein the blessed presence of the Lord 
did greatly refresh us, and often break in upon and tender 



LETTER TO HIS WIFE. 339 

the company. When we came into Bristol harbour, there lay 
a man-of-war, and the press-master came on board to impress 
our men. We had a meeting at that time in the ship with 
the seamen, before we went to shore ; and the press-master 
sat down with us, stayed the meeting, and was well satisfied 
with it. After the meeting, I spoke to him to leave two of 
the men he had impressed in our ship (for he had impressed 
four) one of which was a lame man ; he said, ' at my request, 
he would.' 

"We went on shore that afternoon, and got to Shearhamp- 
ton. We procured horses, and rode to Bristol that night, 
where Friends received us with great joy. In the evening I 
wrote a letter to my wife, to give her notice of my landing. 

" Dear Heart : — This day we came into Bristol, near 
night, from the sea ; glory to the Lord God over all for ever, 
who was our convoy, and steered our course ! who is the God 
of the whole earth, of the seas and winds, and made the 
clouds his chariots; beyond all words blessed be his name 
forever ! He is over all, in his great power and wisdom, 
amen. Robert Widders and James Lancaster are with me, 
and we are well. Glory to the Lord forever, who hath carried 
us through many perils ; perils by water, and in storms, perils 
by pirates and robbers, perils in the wilderness, and amongst 
false professors ; praises to him whose glory is over all for- 
ever, amen ! Therefore mind the fresh life, and all live to 
God in it. I intend (if the Lord will) to stay awhile this way. 
It may be till the fair. So no more, but my love to all 
Friends. 

George Fox." 

Bristol, the 28th of the 4th month, 1673. 

Soon after the foregoing letter was written, he had the 
satisfaction of meeting his wife, who came to Bristol, accom- 
panied by her son-in-law, Thomas Lower, and two of her 
daughters. At the same time, her other son-in-law, John 
Bouse, William Penn and his wife, Gerard Roberts, and 



340 LIFE OF GEORGE FOX. 

George Whitehead, came from London. It being the time of 
the great fair, large numbers were present from different 
parts of the kingdom, and the Friends had "glorious and 
powerful meetings," in which the Lord's power was eminently 
felt amongst them. 

During one year of the time that George Fox was em- 
ployed in his mission to America, his friends in Great Britain 
had enjoyed a respite from persecution. In the year 1672, 
Charles II. issued a " declaration of indulgence," by which 
the penal laws against non-conformists were suspended. Soon 
after its publication, he was induced by the solicitation of 
George Whitehead, Thomas Moor and Thomas Green, to 
grant under the great seal a general pardon and discharge to 
all the Friends then in prison, numbering about 400, many 
of whom had been separated from their families and homes six 
or seven years. Some of the other dissenters, seeing the suc- 
cess of the Friends, applied to George Whitehead for advice 
and assistance in a similar application ; and through his aid, 
the names of several Presbyterians, Independents, and 
Baptists, who were imprisoned for non-conformity, were in- 
serted in the same instrument that secured the liberation 
of the Friends. Among the dissenters thus restored jto liberty 
was John Bunyan, the celebrated author of Pilgrim's Pro- 
gress, who, during twelve years, had been a prisoner for con- 
science' sake.* 

The relief afforded by the king's clemency was gratefully 
accepted, but proved to be of short duration ; for in the fol- 
lowing year, he was induced by his~necessities to yield to the 
wishes of Parliament, by revoking the declaration of indul- 
gence, and then the spirit of intolerance again broke forth 
with unabated fury. 

From Bristol, George Fox proceeded to Gloucestershire and 
Wiltshire, where he had many large and precious meetings, 
and much service in the gospel ministry. 

* George Whitehead's Christian Progress, 350-60, and Barclay's 
Letters of Early Friends, in Friends' Library, XL 382. 



HIS VISIT TO WILLIAM PENN. 341 

During this journey, he met with some who had manifested 
much opposition to women's meetings for church discipline ; 
and he was enabled to point out the service of those meet- 
ings with so much clearness, that one of the chief opposers 
saw and acknowledged his error. Pursuing his journey 
through several counties, he came to Kingston upon Thames, 
where his wife and one of her daughters again met him. 
After a short stay at Kingston, he went to London, and was 
for some time engaged in the city and its vicinity, preaching 
the gospel, and attending to the sufferings of Friends. 

One of the pretexts under which they were persecuted, 
was that they opened their shop-windows on holy-days and 
fast-days, being unwilling to comply with " the observation of 
days," imposed by human authority. George Fox maintained 
that, " as the true christians did not observe the Jews' holy- 
days in the apostles' times, neither could Friends observe the 
heathens' and Papists' holy-days (so called), which have set up 
amongst those called christians, since the apostles' days. 
" For we were redeemed out of days by Christ Jesus, and 
brought into the day which hath sprung from on high, and* are 
come into Him, who is Lord of the Jewish sabbath, and the 
substance of the Jews' signs." 

On leaving London, he went with his wife and her daughter 
to pay a visit at Rickmansworth, the residence of William 
Penn. It is to be regretted that we have no further account 
of this visit, for it must have been a season of the highest 
social enjoyment, when George and Margaret Fox, both re- 
markable for vigour of intellect and depth of religious expe- 
rience, mingled in familiar converse with the gifted William 
Penn and his lovely Gulielma. 



342 LIFE OF GEORGE FOX. 



CHAPTER XXIII. 

Arrested and committed to Worcester Jail — T. Lower remains with him 
— Examination at the Sessions — Taken to London — Appears before 
the Court of King's Bench — Sent hack to Worcester — Conversation 
with a Priest — Doctrine of Perfection — Trial at the Quarter Sessions 
— Permitted to Travel — Attends Yearly Meeting — Second Trial at 
Worcester — Premunired — Sickness in Prison — Pardon offered, and 
declined — Letter from William Penn — Trial at London before Judge 
Hale — Released from Prison. 

1673-5. 
It was the lot of George Fox to experience many vicissi- 
tudes, but through Divine grace, "'he had learned in whatso- 
ever state he was, therewith to be content;" he knew both 
how to be abased, and how to abound, and could say with the 
devoted apostle, " Every where and in all things I am in- 
structed, both to be full and to be hungry, both to abound and 
to suffer need. I can do all things through Christ who 
strengthens me." 

At the close of the preceding chapter, we left him in the 
enjoyment of social intercourse and religious communion, at 
the hospitable mansion of William Penn ; now we must follow 
him to the gloomy cells of a prison, which, in that age of 
bigotry, were made the receptacles alike of hardened vice and 
of persecuted virtue. 

Accompanied by his wife, her daughter, and her son-in-law 
Thomas Lower, he was travelling through Worcestershire, 
when he was arrested by Henry Parker, a justice of the peace, 
who had with him a priest named Rowland Haines. These 
two persecutors, hearing that he was to attend a meeting at 
Armscot, in Tredington parish, concerted together for his 
apprehension ; but coming too late for the meeting, they fol- 
lowed him to a Friend's house, where they arrested both him 
and Thomas Lower, and by a mittimus dated the 17th of 
December, 1673, sent them to Worcester jail. 



HE IS AGAIN IMPRISONED. 343 

When they had been some time in prison, they concluded 
to lay their ease before Lord Windsor, the lieutenant of the 
county ; and accordingly, they drew up a statement of the 
facts, showing that they were illegally taken at a friend's 
house, not being at the time in a religious meeting. In this 
paper, George Fox states that " he was bringing forward his 
wife on her journey towards her home in the north, and that 
having received a message from his mother, an ancient woman 
in Leicestershire, that she earnestly desired to see him before 
she died, he intended, as soon as he had brought his wife on 
her journey as far as Causal in Warwickshire, to turn into 
Leicestershire to visit his mother" and relations there, and then 
to return to London." No release being obtained from this 
application, they were still detained in prison to await the 
quarter sessions. 

In the meantime, great interest was made at London on 
behalf of Thomas Lower, whose brother was one of the king's 
physicians. Through his influence, a letter was obtained from 
Henry Savil, an officer of the king's bed-chamber, addressed 
to his brother Lord Windsor; but Thomas, seeing that the 
letter related only to his own enlargement, declined to have it 
delivered, for such was his affection for George Fox, that he 
chose to remain with him in prison, rather than to leave him 
there and accept his own liberty. 

On the last day of the sessions, being the 21st of the 11th 
month, 1673, 0. S., (equivalent to January, 1674,) they were 
called into court, when Justice Parker evinced the most deter- 
mined hostility, by making a long speech to prejudice the 
court against them. Thomas Lower was first examined, con- 
cerning the cause of his coming into that county, of which he 
gave them a full and plain account. George Fox having inter- 
posed a few words, they told him they were not then exam^ 
ining him, but when it came to his turn, he should have liberty 
to speak without hindrance, and that they would not ensnare 
him. The examination of Thomas Lower being ended, the 
court proceeded with George Fox, and put to him the same 



344 LIFE OF GEORGE FOX. 

questions. He answered by stating the object of his journey, 
and the manner of his arrest ; and he continued, " Whereas, 
Justice Parker, to aggravate the case, has said that when I 
was taken, some were with me from London, some from Corn- 
wall, and some from Bristol ; these were in a manner all but 
one family ; for there was none from London but myself; none 
from the north but my wife and her daughter; none from 
Cornwall but my son-in-law, Thomas Lower; nor any from 
Bristol but one Friend, a merchant there, who met us, as it 
were, providentially, to assist my wife and her daughter on 
their journey homewards, when, by our imprisonment, they 
were deprived of our company and help." 

The chairman of the sessions, Justice Simpson, an old 
Presbyterian, then said, "Your relation or account is very 
innocent." After interchanging whispers with Parker, he 
rose up and added : " You, Mr. Fox, are a famous man, and 
all this may be true which you have said, but that we may be 
better satisfied, will you take the oaths of allegiance and 
supremacy?" 

George Fox. " Ye have promised not to ensnare us ; but 
this is evidently a snare, for ye know that we cannot take any 
oath." 

The oath was then read by order of the court. 

George Fox. "I never took an oath in my life, but have 
always been true to the government. I was cast into prison 
at Derby, and kept a prisoner there six months, because I 
would not take up arms against the late King Charles at Wor- 
cester fight ; and for going to meetings, was carried out of 
Leicestershire, and brought before Oliver Cromwell, as a 
plotter to bring in the present King Charles. And ye know 
in your consciences that we, the people called Quakers, cannot 
take an oath, nor swear in any case, because Christ hath for- 
bidden it. But as to the matter or substance contained in the 
oaths, this I can do and say, that I do own and acknowledge 
the King of England to be lawful heir and successor to the 
realm of England, and do abhor all plots and plotters, and 



FOX AND LOWER EXAMINED. 345 

contrivances against him ; and I have nothing in my heart but 
love and good- will to him and to all men, and desire his and 
their prosperity ; the Lord knoweth it, before whom I stand 
an innocent man. And as to the oath of supremacy, I deny 
the pope, his power, and his religion, and abhor it with my 
heart." 

Court. " Give him the book, give him the book." 
George Fox. " The book saith, ' Swear not at all.' " 
Chairman and Justices. " Take him away, jailer." 
George Fox still continued his defence, and the bench be- 
came clamorous, and cried out, " Take him away. We shall 
have a meeting here. Why do you not take him away ? That 
fellow (the jailer) loves to hear him preach." 

George Fox, (stretching out his arm,) " The Lord forgive 
you, who cast me into prison for obeying the doctrine of 
Christ. Thus," he says, "they broke their promise in the 
face of the country ; for they promised that I should have free 
liberty to speak, but now denied it ; and they promised that 
they would not ensnare us, yet now they tendered me the 
oaths on purpose to ensnare me." 

After he was removed from the court, Thomas Lower was 
told by the justices that " he was at liberty." He then began 
to reason with them on the injustice of liberating him and 
detaining his father-in-law, when both were taken under the 
same circumstances. But the chairman replied, "You may 
go about your business, for we have nothing more to say to 
you, seeing you are discharged." After the court was risen, 
he visited the justices at their chamber, when the following 
discourse ensued : 

T. Lower. "I desire to know what cause you have to 
detain my father, seeing you have discharged me? Is not 
this partiality ? Will it not be a blemish upon you ?" 

Justice Simpson. " If you be not content, we will tender 
you the oaths also, and send you to your father." 

T. Lower. " Ye may do so, if ye think fit ; but whether 
ye send me to prison or not, I intend to go and wait 



346 LIFE OF GEORGE FOX. 

upon my father there ; for that is now my business in this 
country." 

Justice Parker. " Do you think, Mr. Lower, that I had 
not cause to send you and your father to prison, when you 
had such a great meeting, that the parson of the parish com- 
plained to me that he had lost the greatest part of his parish- 
ioners ; so that when he comes among them, he has scarcely 
any auditors left ?" 

T. Lower. " I have heard that the priest of that parish 
comes so seldom to visit his flock, (but once, it may be, or 
twice in a year, to gather up his tithes,) that it was but charity 
in my father to visit such a forlorn and forsaken flock ; there- 
fore thou hast no occasion to send my father to prison for 
visiting them, or for teaching, instructing, and directing them 
to Christ, their true teacher, who had so little comfort or 
benefit from their pretended pastor, who comes among them 
only to seek for his gain from his quarter." 

Upon this the justices laughed heartily, for Doctor Crow- 
der, the priest alluded to, was sitting among them, though 
unknown to Thomas Lower; and the doctor had the good 
sense to remain silent, not attempting to vindicate himself in 
a matter so well known to be true. He was afterwards, how- 
ever, so much annoyed with the raillery which ensued upon 
this exposure, that he threatened to sue Thomas Lower in the 
Bishops' Court, for defamation. Thomas, when he heard of 
it, sent word that he would answer his suit at any time, and 
bring the whole parish in evidence against him. This cooled 
his impatience ; but, some time after, he came to the prison, 
and brought with him a prebendary of Worcester, when, ad- 
dressing himself to George Fox, he said, " What are you in 
prison for?" 

George Fox. a Dost thou not know that? Wast thou 
not upon the bench when the justices tendered the oath to 
me ? And hadst not thou an hand in it ?" 

Doctor Crowder. " It is lawful to swear ; Christ did not 



HE IS REMOVED TO LONDON. 347 

forbid swearing before a magistrate, but swearing by the sun, 
and the like." 

George Fox. "Prove that by the scriptures, if thou 
canst." 

Doctor C. " St. Paul says, 'All things are lawful to me.' 
Therefore, swearing was lawful to him." 

George Fox. "By this argument thou mayst also affirm 
that drunkenness, adultery, and all manner of sin, is lawful." 

Doctor C. " Why, do you hold that adultery is unlawful ?" 

George Fox. "Yes, that I do." 

Doctor C. "Why, this contradicts the saying of St. 
Paul." 

George Fox then called the attention of the jailer and 
others present, to the strange doctrine advanced by his oppo- 
nent. Upon this the doctor said, "He would give it from 
under his hand," and took a pen, but wrote very differently 
from what he had asserted. 

Soon after the. sessions, through the exertions of Friends 
in London, a writ of habeas corpus was sent to Worcester, to 
bring George Fox before the court of the king's bench ; and 
the sheriff, having entire confidence in him, made Thomas 
Lower his deputy, to convey him to the metropolis. He was 
brought before Judge Wilde, and after being permitted to 
speak for himself in relation to his false imprisonment, he was 
ordered to appear in court again the next day. He accord- 
ingly went at the time appointed, and was treated with civility, 
" The Lord's presence," he says, "was with me, and his power, 
I felt, was over all. I stood and heard the king's attorney, 
whose name was Jones, who indeed spoke notably on my 
behalf, as did also another counsellor after him, and the 
judges, who were three, were all very moderate, not casting 
any reflecting words upon me." At length, being permitted 
to speak for himself, he related the cause of his journey, the 
manner of his arrest, the course pursued by the justices at his 
trial, and the declaration of fidelity he had offered to sign, 
instead of the oaths of allegiance and supremacy. 



348 LIFE OF GEORGE FOX. 

When he had ended, the chief-justice said, " He was now 
under the jurisdiction of the court of the king's bench ; they 
would consider the case further, and if they found any error 
in the record or in the proceedings, he should be set at 
liberty." Being delivered to an officer of that court, he was 
permitted to go to a Friend's house to lodge, and next day at 
the appointed hour, he surrendered himself to the same officer. 
But his prospect of delivery was now obstructed by his im- 
placable adversary, Justice Parker, who, with some of his con- 
federates, having come to London, moved the court that he 
might be sent back to Worcester, and they employed four 
counsellors to plead against him. They prevailed with the 
court to give judgment, " That he should be sent down to Wor- 
cester sessions," but the prisoner was informed that "he might 
give bail to appear at the sessions and to be of good behaviour 
in the meantime." George Fox replied, "I never was of ill 
behaviour in my life, and you might as well put the oath to 
me here as to send me to Worcester, to be ensnared by the 
justices in their putting the oath to me, and then premuniring 
me, who never took an oath in my life. If I break my yea, 
or nay, I am content to suffer the same penalty as those who 
break their oaths." His adversaries had spread a malicious 
report, " That when he was arrested, there were many sub- 
stantial men with him out of different parts of the nation, — 
that they had a plot in hand, — and that Thomas Lower, after 
being set at liberty, stayed with him in prison, to carry on 
their design." Yet so inconsistent was the judge, that in 
remanding him to Worcester jail, he allowed him to go down 
at his leisure, in his own way, only requiring a promise from 
him that he would be there at the assize. It is evident that 
the court had entire confidence in his veracity and integrity; 
they did not believe him guilty, but suffered the course of 
justice to be perverted in order to satisfy the clamour of his 
adversaries. 

He stayed in London and its vicinity until the latter part 
of the first month (March) 1674, and then proceeded to Wor- 



HIS CASE REFERRED TO THE SESSIOXS. 349 

cester in time for the assize which commenced the 2d of the 
second month. Having understood that justice Parker and 
the clerk of the court, had agreed to omit his name in the 
calendar, in order that he might not be brought before the 
judge, he induced the judge's son to move in court that he 
should be called. Accordingly he appeared before Judge 
Turner, his old adversary, who had formerly tendered him the 
oaths, and premunired him at Lancaster. 

Judge. " What do you desire, George Fox ?" 

George Fox. " My liberty, according to justice." 

Judge. " Will you take the oath?" 

George Fox. " I desire the court to hear the manner of 
my being taken and committed." He then proceeded to give 
a relation of his arrest and trial, adding, "That his mother, 
an aged woman, had expressed a desire to see him before she 
died, but hearing of his imprisonment, she was so grieved that 
she survived but a short time." He then expressed his will- 
ingness to sign a declaration of his loyalty to the king, his 
denial of papal supremacy, and his abhorrence of all plots 
and conspiracies. 

The judge, being instigated by Parker, and willing to re- 
lieve himself of trouble, referred the case back to the sessions, 
desiring the justices to end it there, and not to bring it again 
before the assizes. The prisoner was, however, allowed to 
lodge at a Friend's house, and to have the liberty of the town 
until the sessions. 

During this interval, he informs us in his Journal, he had 
some service for the Lord with several that came to visit him. 
At one time there came three non-conformist ministers and 
two lawyers, to discourse with him. One of the clergymen 
undertook to prove, that " The scriptures are the only rule 
of life." George Fox, after refuting his proof, proceeded to 
demonstrate " the right and proper use of the scriptures, 
and their excellency ; and also to show that the Spirit of God, 
which is given to every one to profit withal — the grace of 
God which bringeth salvation and hath appeared to all men, 



850 LIFE OF GEORGE FOX. 

and teacheth them that obey it to deny ungodliness and 
worldly lusts, and to live soberly, righteously and godly in this 
present world — is the most fit, proper and universal rule 
which God hath given to all mankind, by which to rule, direct, 
govern and order their lives." 
^ In another company that came to see him, there was a 
priest of the established church, who inquired, "If he was 
grown up to perfection." 

George Fox. " What I am, I am by the grace of God." 

Priest. " That is a modest and civil answer, but ■ If we 
say we have no sin, we deceive ourselves and the truth is not in 
us ?' What do you say to this doctrine of the apostle John ?" 

George Fox. " I say with the same apostle, ' If we say 
we have not sinned, we make him a liar and his word is not in 
us who came to destroy sin and to take away sin.' So there is 
a time for people to see that they have sinned, and there is a 
time for them to see that they have sin, and there is a time 
for them to confess their sin, and to forsake it, and to know 
the blood of Christ to cleanse them from all sin. Was not 
Adam perfect before he fell ? And were not all God's works 
perfect ?" 

Priest. " There might be a perfection, as Adam had, 
and a falling from it." 

George Fox. " But there is a perfection in Christ above 
Adam, and beyond falling ; and it was the work of the minis- 
ters of Christ to present every man perfect in Christ ; for the 
perfecting of whom they had their gifts from Christ ; there- 
fore they that deny perfection deny the work of the ministry ; 
and the gifts which Christ gave for the perfecting of the 
saints." 

Priest. "We must be always striving." 

George Fox. "It is a sad and uncomfortable sort of 
striving, to strive with a belief that we shall never overcome. 
Paul, who cried out of the body of death, did also thank God 
who gave him the victory through our Lord Jesus Christ. So 
there is a time of crying out for want of victory, and a time 



ARRAIGNED BEFORE THE SESSIONS. 351 

of praising God for the victory. And Paul said, " There is 
no condemnation to them that are in Christ Jesus." 

Priest. " Job was not perfect." 

George Fox. " God said Job was a perfect man, that he 
did shun evil ; and the devil was forced to confess that ' God 
had set an hedge about him,' which was not an outward hedge, 
but the invisible heavenly power." 

Priest. "Job said, 'He chargeth his angels with folly, 
and the heavens are not clean in his sight.' ' 

George Fox. " That is a mistake : it was not Job that 
said so, but Eliphaz, who contended against Job." 

Priest. " Well, but what say you to that scripture, i The 
justest man that is, sinneth seven times a day' ? " 

George Fox. " Why truly, I say there is no such scrip- 
ture." 

This ended the discussion. 

The next Quarter Sessions began the 29th of the 2d month 
(April), and George Fox being brought to the bar, Justice 
Street, the chairman, endeavoured to prejudice the court 
against him, by stating that he had a meeting at Tredington, 
of persons from all parts of the nation, to the terrifying of 
the king's subjects, for which he was committed to prison. 
He added, " That for the trial of his fidelity, the oaths had 
been tendered to him ; and now, having had time to consider 
of it, he asked him whether he was willing to take the oaths?" 

George Fox, having obtained permission to speak, stated, 
as he had done before, that those who were with him when he 
was taken, were, with one exception, all members of his own 
family; they were on their journey, and the meeting they had 
attended was peaceable, and without arms, nor could any one 
say he was terrified by it. As to the oaths, he had already 
shown why he could not take them, and what he was willing 
to sign in lieu of them. 

The oaths having been tendered, the indictment was read to 
the jury, and the chairman said to the prisoner, " Are you 
guilty?" 



352 LIFE OF GEORGE FOX. 

George Fox. "Nay; for it is a great bundle of lies. 
Dost thou not know in thy conscience that the statements in 
the indictment are lies?" 

Chairman. "It is our form." 

George Fox. " It is not a true form." 

Chairman. " Are you guilty ?" 

George Fox. " I am not guilty of the matter nor of the 
form, for I am against the Pope and popery, and will acknow- 
ledge and set hand to that." 

The chairman then instructed the jury how they should 
proceed, and what they should write on the back of the in- 
dictment. 

George Fox, (to the jury,) " It is for Christ's sake, and in 
obedience to his and his apostles' command, that I cannot 
swear ; therefore take heed what ye do, for before his judg- 
ment-seat ye shall all be brought." 

Chairman. " This is canting." 

George Fox. "If to confess Christ, our Lord and 
Saviour, and to obey his command, be called canting by a 
judge of a court, it is to little purpose for me to say more 
among you ; yet ye shall see that I am a Christian, and shall 
show forth Christianity, and my innocency shall be manifest." 

Upon this the jailer led him out of court, and the crowds 
in attendance were so affected by the integrity and dignity of 
his character, that they treated him with marked respect. 
"The people," he says, "were generally tender as if they 
had been in a meeting." 

Soon after, he was again called into court, and the jury 
found a verdict against him, which he traversed. He was 
then required to give bail until the next sessions, and the 
jailer's son offered to be his surety. He declined, however, 
on the same grounds as stated on a former occasion, and the 
chairman sent him to prison. He had not remained there 
more than two hours, when some of the other justices, who 
were more moderate, procured his liberation, on his promising 
to appear at the next Quarter Sessions. 



ERRORS IN THE INDICTMENT. 353 

As soon as he could procure a copy of the indictment, he 
proceeded to London, visiting Friends as he went. Here 
some of his friends, who were earnest to rescue him out of 
the hands of his persecutors, procured a writ of Habeas Cor- 
pus, to bring him again before the judges of the King's 
Bench ; but the case had proceeded so far, that they would 
not interfere, and he was left to appear at the next Quarter 
Sessions at Worcester. "While in London," he says, "the 
Yearly Meeting of Friends came on, at which I was present: 
and exceeding glorious the meetings were, beyond expression ; 
blessed be the Lord !" 

When the sessions came on at Worcester, in the 5th month 
(July,) he appeared according to promise, and being called to 
the bar, the indictment was read, but some scruples arising 
among the jury concerning it, the chairman, Justice Street, 
immediately caused the oath to be tendered to him again. 

George Fox. " I come now to try the traverse of my 
indictment, and thy tendering the oaths to me again is a new 
snare. I desire thee to tell me whether the oaths are to be 
tendered to the king's subjects, or to the subjects of foreign 
princes ?" 

Chairman. " To the subjects of this realm." 

George Fox. " You have not named me subject in the 
indictment, and therefore have not brought me within the 
statute." 

Chairman, (to the clerk,) "Read the oath to him." 

George Fox. " I require justice. I wish to know whe- 
ther the sessions ought not to have been holden for the king 
and the body of the county?" 

Chairman. "Yes." 

George Fox. " Then you have left the king out of the 
indictment ; how then can you proceed upon this indictment 
to a trial between the king and me, seeing the king is left 
out?" 

Chairman. " The king was in before." 

George Fox. " But the king's name being left out here, 
23 



354 LIFE OF GEORGE FOX. 

is a great error in the indictment, and sufficient, as I am in- 
formed, to quash it. Besides, I was committed by the name 
of George Fox of London; but now I am indicted by the 
name of George Fox of Tredington, in the county of Wor- 
cester. I therefore wish the jury to consider, how they can 
find me guilty upon that indictment, seeing I am not of the 
place the indictment mentions ?" 

Chairman. " There certainly are errors in the indictment; 
but you may take your remedy in its proper place." 

George Fox. " You know that we are a people that suffer 
all things, and bear all things ; and therefore ye use us thus, 
because we cannot revenge ourselves ; but we leave our cause 
to the Lord." 

Chairman. " The oath hath been tendered to you several 
times, and we will have some satisfaction from you concerning 
the oath." 

George Fox. " I offer the same declaration instead of the 
oath, which I offered to the judges before. But seeing ye put 
the oath anew to me, I desire to know whether the indictment 
is quashed or not ?" 

The Chairman, not regarding this question, told the jury, 
"They might go out." Some of them expressed themselves 
dissatisfied, and the judge told them, " They had heard a man 
swear that the oath was tendered to him the last sessions ;" 
and he directed them how they should find. 

George Fox. " Thou shouldst leave the jury to their own 
consciences." 

After they had found a verdict of " Guilty," George Fox 
said to them, " How can ye satisfy yourselves to find me 
guilty upon that indictment, which is laid so false, and has 
so many errors in it ?" They could make but little answer, 
he says; "yet one, who seemed to be the worst of them, 
would have taken me by the hand ; but I put him by, saying, 
' How now, Judas, hast thou betrayed me, and dost thou now 
come with a kiss ?' So I bid both him and the rest repent." 

Chairman. "I wish you to consider, Mr. Fox, how fa- 
vourable the court has been to you." 



ADJUDGED TO PRISON AGAIN. 355 

George Fox. " How canst thou say so ? Was ever a man 
worse dealt by than I have been in this case, who was stopped 
in my journey, when travelling upon my lawful occasions, and 
imprisoned without a cause ; and now have had oaths put to 
me only for a snare ? I desire thou wouldst answer me in the 
presence of the Lord, in whose presence we all are, whether 
this oath is not tendered to me in envy ?" 

Chairman. " Would you had never come here, to trouble 
us and the county." 

George Fox. "I came not hither of myself, but was 
brought, being stopped in my journey. I have not troubled 
you, but ye have brought trouble upon yourselves." 

Chairman. " Well, the sentence which I have to pass is a 
very sad one." 

George Fox. "I wish to know, whether what thou art 
going to say is by way of passing sentence, or for information ; 
for I have many things to say, and more errors to assign in 
the indictment besides those I have already mentioned, to stop 
thee from giving sentence against me upon that indictment." 
Chairman. " I am going to show you the danger of a 
premunire, which is loss of your liberty, and of all your goods 
and chattels, and to suffer imprisonment during life. But I 
do not deliver this as the sentence of the court upon you, but 
as an admonition. Take him away, jailer." 

" I expected to have been called again to hear sentence, 
but when I was gone out of the court, the clerk of the peace 
(whose name was Twitty) asked the chairman, as I was in- 
formed, ' whether that which he had spoken to me should 
stand for sentence?' And he, consulting with some of the 
justices, told him, ' Yes, that was the sentence, and should 
stand.' This was done behind my back, to save himself from 
shame in the face of the country. Many of the justices, and 
the generality of the people, were moderate and civil; and 
John Ashly, a lawyer, was friendly to me, both the time before 
and now, speaking on my behalf, and pleading the errors of 
the indictment for me ; but Justice Street, the judge of the 
court, would not regard them, but overruled all." 



356 LIFE OF GEOKGE FOX. 

Being now returned to prison under sentence of premu- 
nire, his wife came from Swarthmore to be with him, and 
at the next assizes, she and Thomas Lower delivered to Judge 
Wilde a statement of his case, showing the proceedings 
throughout, and the errors of the indictment. The judge told 
them they might, if they thought proper, try the errors in the 
indictment, but he gave them very little encouragement. 

While confined in prison, George Fox was taken with severe 
illness, which brought him so low that some of his friends 
doubted his recovery ; but he was sweetly comforted and sus- 
tained by the heartfelt assurance of divine love, and was led 
to believe that " the Lord had yet more work for him to do, 
before he took him to himself." On account of his illness, 
Justice Parker was induced, through the importunity of his 
friends, to grant him some indulgence ; and in the meantime, 
no efforts were spared by William Penn and other Friends in 
-London, to obtain his enlargement. A free pardon was offered, 
but this he declined, on the ground that its acceptance might 
be construed to imply an acknowledgment of his guilt, say- 
ing, " I had rather lie in prison all my days, than to come 
out in any way dishonourable to Truth." His wife repaired 
to London, and laid his case before the king, who spoke kindly 
to her, and referred her to the lord-keeper, but this function- 
ary assured her that " the king could not release him otherwise 
than by a pardon." 

During the progress of these measures, William Penn wrote 
two letters to George Fox, showing the exertions they were 
making for his release.* "The king," he says, "knows not 
that thou refusest a pardon, only that we choose rather a 
more clear and suitable way to thy innocency. I am, and 
intend, to stay in town, to do my utmost. The Lord knows I 
would come in thy place to release thee ; but the Lord's will 
be done. 

" Dear George, things are pretty quiet, and meetings very 
full, and precious and living, blessed be the Lord God forever!" 

- See Barclay's Letters of Early Friends ; Friends-' Lib. XI. 385 ; and 
Janney's Life of Penn, chap. VII. 



HE IS DISCHARGED. 357 

A writ of habeas corpus being obtained, George Fox was 
once more removed from Worcester, and brought before the 
court of the king's bench, Sir Matthew Hale presiding. 

The trial took place the 11th of 12th month, 1674, [Feb- 
uary, 0. S. 1675.] Thomas Corbett, an eminent counsellor, 
being employed to plead for him, took new and original 
ground. He told the judges, that " They could not imprison 
on a premunire." Upon which, Chief Justice Hale said, " Mr. 
Corbett, you should have come sooner, at the beginning of 
the term, with this plea." He answered, " We could not get a 
copy of the return and the indictment." The judge replied, 
" You should have told us, and we would have forced them 
to make a return sooner." Then said Judge Wilde, "Mr. 
Corbett, you go upon general terms ; and if it be so, as you 
say, we have committed many errors at the Old Bailey and in 
other courts." Corbett was positive, that by law, they could 
not imprison upon premunire. The judge said, " There is 
summons in the statute." "Yes," said Corbett, "but sum- 
mons is not imprisonment, for summons is in order to a trial." 
" Well," said the judge, "we must have time to look at our 
books, and consult the statutes." So the hearing was put off 
till the next day. 

On the ensuing day they concluded to waive this plea, and 
to begin with the errors in the indictment, which, when ex- 
amined, proved to be so many and so gross, that the judges 
were all of opinion it should be quashed, and the prisoner set 
at liberty. Some of the enemies of George Fox moved the 
court, that the oaths should again be tendered to him, alleg- 
ing, "That he was a dangerous man to be at liberty." But 
Judge Hale said, " He had indeed heard some such reports, 
but he had also heard many more good reports of him." He 
was then freed by proclamation. 

Thus, after an imprisonment of nearly fourteen months, he 
was set at liberty, which he ascribed to Divine goodness, say- 
ing, " The Lord's everlasting power went over all to his glory 
and praise." 



358 LIFE OF GEORGE FOX. 



CHAPTER XXIY. 

Residence of George Fox at Swarthmore — Epistle to Friends — Separa- 
tion of Wilkinson and Story — Charges against them — George Fox re- 
sumes his travels — Letter to his wife — Testimony against tithes — 
Yearly meeting of London — Visit to William Penn — Answer to 
Koger Williams — Account of Robert Barclay — Visit to Holland — 
Yearly meeting of Amsterdam — Princess Elizabeth Palatine — 
Letter to Friends in Dantzic — Return to England. 

1675-7. 

On being liberated from his fifth and last imprisonment, 
George Fox remained in London and its vicinity until after 
the yearly meeting of Friends, which took place in the early 
part of the fourth month, 1675. He then proceeded to 
Swarthmore-hall in Lancashire, and being unable to ride on 
horseback, by reason of his late sickness and long confine- 
ment in prison, he went in a coach with his wife and her 
daughter Susan. 

Swarthmore-hall, once the residence of Judge Fell and after- 
wards of George and Margaret Fox, was a large, substantial 
mansion, built of stone. Its situation has been described as 
somewhat singular, and picturesque.* Eastward of it, to the 
bay of Morecambe, extended a rich and beautiful champaign 
country, a large part of which was included in the Swarth- 
more estate. Westward lay the bleak and barren tract of 
Swarthmoor, partially screened from view, by an ancient 
grove of forest trees. Northward might be discerned the 
town of Ulverstone, and beyond, the pointed mountains of 
Coniston, and the Lake distriet. 

At this beautiful estate, George Fox now remained a year 
and nine months, in order to recruit his impaired health, and 
this appears to have been the first season of repose he had 
allowed himself for a period of more than thirty years. But 

* Armistead's Select Miscellanies, II. 139. 



HIS EPISTLES TO FRIENDS. 359 

while enjoying the comforts of home in the bosom of his 
family, he did not suffer the time to pass unimproved ; for, in 
addition to the regular attendance of meetings, and frequent 
interviews with Friends from a distance who sought his coun- 
sel, he wrote much for publication, concerning the doctrines 
and discipline of the church. From his general epistle read 
at the yearly meeting of London, the 17th of the 3d month 
1676, the following passage is selected : 

" Now, Friends, you that have been ancient labourers, and 
have known the dealings of the Lord these twenty years, 
(more or less) as I have often said to you, draw up what you 
can of that which the Lord hath carried you through by his 
power, the passages and sufferings, and how by the Lord ye 
have been supported from the first ; so that he may be exalted 
by his power now, and in ages to come, who hath been the 
only support, defence, and stay of his people all along, over 
all to himself; to whom be all glory and praise forever and 
ever, amen. He deserves it in his church throughout all ages, 
from his living members, who return the praise to the living 
God, who reigns over all, blessed forever." .... "Therefore 
let there be no boasting, but in the Lord, in his power and 
kingdom ; that keeps all in humility." .... 

Another of his epistles, addressed to Friends, was intended 
to warn them against a " spirit of separation" which had made 
its appearance in some members of the Society, who were en- 
deavouring to lay waste the order of the discipline. This 
contentious spirit, which for some years disturbed the meetings 
of Friends, originated with two ministers of the Society, John 
Wilkinson and John Story, who manifested great opposition 
to meetings for discipline ; the institution of which, they said, 
was following the prescriptions of men, and "setting up 
another government than that of the spirit." Against 
women's meetings for discipline, more especially, was their 
rancour exhibited ; and as George Fox had been the instru- 
ment through whom these meetings were established, they 



360 LIFE OF GEORGE FOX. 

evinced their dislike to him by false accusations.* They also 
discouraged the testimony of Friends against the payment of 
tithes, and were opposed to recording the condemnations or 
acknowledgments of those who had been guilty of immoral 
conduct. Another cause of dissatisfaction is worthy of note, 
as throwing some light upon the state of Friends' meetings at 
that early date. Wilkinson and Story, it is said, "had dis- 
orderly and irreverently judged Friends' tender exercises in 
breaking forth in melodious singings and soundings to God's 
praise, in their meetings, under the exercise of the power 
which breaks and fills the heart, out of the abundance 
whereof break forth sighs, groans, and spiritual songs, 
as the Lord is pleased to exercise them that wait upon 
him."t 

An instance of this spontaneous outburst of religious feel- 
ing, is mentioned in the Journal of George Fox. It occurred 
during his visit to Ireland, and has been referred to in the 
XXth chapter of this work. 

In order to reclaim Wilkinson and Story, with their adhe- 
rents, and to restore the unity of the body, great efforts were 
made, and long forbearance exercised, by George Fox and his 
friends, who retained the confidence and love of the great 
body of the Society. There was, however, a schism effected, 
and within the limits of Westmoreland Quarterly Meeting, 
separate meetings were established, composed of those who 
were not willing to submit to the restraints of discipline. In 
order to compose this difference, a conference was appointed 
to he held at Drawell, in Sedburgh parish, Yorkshire, in the 
second month, 1676, which continued four days, and was 
attended by some of the most eminent ministers of the 
Society. Wilkinson and Story, with many of their adhe- 
rents, being present, were so wrought upon by the power of 
divine truth, that they gave, in writing, a partial acknowledg- 

* Anti-Christian Treachery discovered, and its way "blocked up, by 
Joseph Blaykling and others. London, 1686 : pp. 30, 57, 121. 
f Ibid, p. 45, 88. 



WILKINSON AND STORY. 361 

ment of the error into which they had fallen, through weak- 
ness in the hour of temptation. 

The Friends in attendance from other parts of the nation, 
among whom was William Penn, drew up a narrative of the 
proceedings, in which, after alluding to the acknowledgment 
signed by Wilkinson and Story, they express a hope that more 
complete satisfaction will be given, and then, in conclusion, 
hand forth the following salutary advice : " And now, Friends 
in God's love, we desire you to suppress all papers of contro- 
versy relating to this difference, that the minds of Friends be 
not further troubled, nor any defiled, nor this controversy 
kept any longer alive ; but that all may sink down into the 
simple truth, and in that feel the pure and sweet union which, 
being lived in, preserves out of those doubts, distrusts, 
jealousies, carnal reasonings, and evil watchings, that harm 
the immortal soul ; and in that pure fellowship all are cheer- 
ful, tender, and open-hearted, full of love and brotherly 
kindness,- watching over one another for good, in which the 
Lord God Almighty establish us forever. And we do hereby 
warn all, to have a care that they be not lifted up by reason 
of the temptation and hurt that is come upon these men ; nor 
yet insult over them ; for that spirit is not of God ; but 
rather, let all watch, in the fear and dread of Almighty God, 
against that spirit, that they enter not into temptation."* 

Soon after this meeting, Wilkinson and Story, being in a 
better state of feeling towards George Fox, sought an inter- 
view with him at Swarthmore, and were cordially received. 
He showed them the danger they were in, if they did not 
return into unity with the body ; and he desired them to com- 
ply with the advice of Friends, and lay down their separate 
meetings. It appeared, however, that they were not suffi- 
ciently humble to retrace their steps, for their separate 
meetings were still continued ; and at the Yearly Meeting of 

* This document is signed by 23 Friends, most of them prominent 
members. It was probably drafted by William Penn, whose signature 
is the last. See Anti-Christian Treachery discovered, p. 58. 



362 LIFE OP GEORGE FOX. 

London, which took place the following month, Friends being 
under much solicitude on their account, addressed them an 
affectionate epistle, in which they thus plead with them: " Oh! 
strive not against your own mercies, neither exclude your- 
selves from the fellowship of your brethren, but judge down 
all strife, jealousies, and surmises in the name of the living 
God, that you may be made nigh, and be instruments to bring 
those nigh that are also with you at a manifest distance from 
us, otherwise the jealous God will stretch forth his hand 
against you, and you and this separation will apparently 
wither and come to nought."* 

In the following year (1677,) this separation again claimed 
the attention of Friends in London, and after the rising of 
the Yearly Meeting, an epistle signed by more than fifty 
members, was addressed to the society at large, advising them 
to give no countenance to the schism, but "to watch in the 
power of God against this spirit that would make them twain 
that God hath made one, and separate that which God hath 
joined together, "f 

In the early part of the year 1677, George Fox, being 
somewhat recruited in health and strength, left Swarthmore, 
to resume his travels in the gospel ministry. His wife and 
her daughter Rachel accompanied him some days on this 
journey, attending with much satisfaction the meetings of 
Friends in Westmoreland, and part of Yorkshire. After they 
had left him to return home, he continued his journey, accom- 
panied by Leonard Fell ; and they passed through the dales 
of Yorkshire, visiting the meetings where he had so success- 
fully laboured in the early part of his ministry. 

Leaving York, he continued his journey by easy stages, 
visiting meetings in the counties of Derby, Nottingham, Lei- 
cester, Warwick, Buckingham, Bedford, and Middlesex, until 

* Signed by George Whitehead, John Burnyeat, William Gibson, 
Robert Lodge, Alexander Parker, Thomas Taylor, John Bowren, John 
Tiffin, William Penn. See Anti-Christian Treachery discovered, p. 61. 

f Ibid, p. 77. 



NOTICE OF ROBERT BARCLAY. 363 

he came to London, where he was gladly received by Friends, 
and they were greatly refreshed together in waiting upon God. 
Having observed in some places a " slackness in keeping up 
the ancient testimony of truth against tithes," he wrote an 
epistle to Friends, exhorting them to stand their ground 
"against that anti-christian yoke of oppression." "Christ's 
disciples," he says, "could not join with those who made a 

trade of preaching." "Therefore, in the power of 

the Lord maintain the war against the beast, and do not put 
into his mouth, lest he cry peace to you ; which peace you 
must not receive, but it must be broken and thrown out by 
the Spirit of God." 

While in London, he attended the Yearly Meeting of 
Friends ; concerning which he says : "Very glorious meetings 
we had, wherein the Lord's powerful presence was very largely 
felt, and the affairs of truth were sweetly carried on in the 
unity of the spirit, to the satisfaction and comfort of the 
upright-hearted; blessed be the Lord forever !" 

Soon after Yearly Meeting, he went with William Penn to 
his residence at Worminghurst, forty miles from London. 
Here he stayed three weeks, and having also the company of 
his friend, John Burnyeat, they prepared an answer to a book 
of Roger Williams, of New England, who, it appears, had 
assailed the doctrines of Friends. 

Impelled by a sense of religious duty to " visit Friends in 
Holland, in order to preach the gospel there, and in some 
parts of Germany," George Fox took passage in the packet- 
boat at Harwich, the 25th of the 5th month, 1677. He was 
accompanied in this visit by several Friends, among whom 
were William Penn and Robert Barclay. The former of these 
eminent men is already well known to the public, but a brief 
notice of the latter may be acceptable to some readers. 

Robert Barclay was born at Gordounstown, in Scotland, the 
23d of the 10th month, 1648. He was the son of Colonel 
David Barclay, who had distinguished himself in his military 
career, and was highly honoured in civil society. On being 



364 LIFE OF GEORGE FOX. 

convinced of Friends' principles in the year 1666, he was 
faithful to his convictions of duty ; and renouncing the world, 
he became a valiant soldier in the Lamb's warfare. His son 
Robert was convinced soon after, being then in his nineteenth 
year. In his youth he evinced a promising genius, and after 
passing through the best schools in his native country, was 
sent to a college in Paris to finish his education. On his 
return to Scotland, he attended a Friends' meeting, where 
"he was reached in the time of silence' by the power of 
Divine Truth, and yielded obedience to the heavenly call. 
"When I came," he says, "into the silent assemblies of God's 
people, I felt a secret power amongst them which touched my 
heart ; and as I gave way unto it, I found the evil weakening 
in me, and the good raised up ; and so I became thus knit and 
united unto them, hungering more and more after the increase 
of this power and life, whereby I might find myself perfectly 
redeemed." It was not long before he was called to the public 
ministry, in which he was highly esteemed for his work's sake. 
George Fox speaks of him as " a wise and faithful minister 
of Christ, who did good service for the Lord, turning people 
from darkness to light." He was much engaged in religious 
controversy, for which he was eminently qualified, being pos- 
sessed of an acute and vigorous intellect, a good command of 
language, and a profound acquaintance with ecclesiastical 
literature. 

In the year 1674, he wrote a treatise on church govern- 
ment, originally entitled "Anarchy of the Ranters," in which 
the society of Friends was " vindicated from those that accuse 
them of disorder and confusion on the one hand, and from 
such as calumniated them with tyranny and imposition on the 
other ; showing that the true and pure principles of the gospel 
are restored by then- testimony." This treatise has ever been 
held in high esteem among Friends, and has passed through 
many editions. But his most celebrated and valuable work is 
his " Apology for the true Christian Divinity ; being an ex- 
planation and vindication of the Principles and Doctrines of 



HE VISITS HOLLAND. 365 

the people called Quakers." Although written in the 28th 
year of his age, it is a master-piece of its kind ; being replete 
with cogent arguments, and clear illustrations of Christian 
doctrine. 

On the arrival of George Fox and his companions in Hol- 
land, they had large and satisfactory meetings. At Rotterdam 
and Harlem, the truths of the gospel were freely declared, 
and well received. At Amsterdam they attended a Quarterly 
Meeting, in which Fox and Penn were led "to open many 
things concerning the order of the gospel, and to show the 
benefit and service of Yearly, Quarterly, and Monthly 
Meetings of men and women." It was then agreed that a 
Yearly Meeting should be held at Amsterdam, " for Friends 
in all the United Provinces of Holland, in Embden, the 
Palatinate, Hamburg, Frederickstadt, Dantzic, and other 
places in Germany." 

While at Amsterdam, George Fox, being under a religious 
exercise -of mind concerning the schism, already alluded to, 
among the Friends in England, wrote them a letter of exhor- 
tation, advising them to keep in the peaceable spirit of the 
Lamb, which will wear out all contention, and give the 
victory over that earthly spirit which leads to separation and 
strife. 

He also addressed a letter to Elizabeth, the Princess Pala- 
tine, who ruled over a small territory in Westphalia, and held 
her court at Hertforden, in the county of Ravensburg. 

This princess was the grand-daughter of James the First, 
of England ; and was no less distinguished for her learning 
and piety, than for her exalted rank.* She had been visited 
by William Penn some years before, and had expressed her 
concurrence with the doctrines of Friends. 

The letter of George Fox was conveyed to the princess by 
his step-daughter, Isabel Yeomens ; and was kindly received, 
as appears by the following answer : 

* For a sketch of her life, see Janney's Life of Penn, chap. ix. 



366 LIFE OF GEORGE FOX. 

" Dear Friend : I cannot but have a tender love to those 

that love the Lord Jesus Christ, to whom it is given, not only 

to believe in him, but to suffer for him ; therefore your letter 

and your friend's visit, have been both very welcome to me. 

I shall follow their and your counsel, as far as God will afford 

me light and unction : remaining still 

Your loving friend 

Elizabeth." 
Hertfort, the 30th of August, 1677. 

At Amsterdam, the Friends who came over with George 
Fox left him for a time, in order to pursue the objects of their 
mission. William Penn, Robert Barclay and Benjamin Fur- 
ley, proceeded to Germany, where they travelled many hun- 
dred miles in the service of the gospel. George Fox, taking 
with him John Claus of Amsterdam for interpreter, visited 
many towns and cities in Holland, Friesland, Groningen, 
Hanover, and Holstein, in most of which he found some open- 
ness for religious service, both in public meetings appointed 
for worship, and in conversation with persons who appeared 
to be inquiring after the truth. 

At Hamburg, he had " a glorious meeting, in which the 
Lord's power was exalted over all." 

At Frederickstadt, he found a considerable company of 
Friends, among whom he had a fine refreshing meeting, 
which caused him to forget the weariness occasioned by his 
journey thither. , 

This city being in the dominions of the Duke of Holstein, 
he would have banished Friends from it, but the magistrates 
declined to comply with his orders, saying, " They would lay 
down their offices rather than do it, inasmuch as themselves 
came to that city, to enjoy the liberty of their consciences." 

Before the departure of George Fox from this place, he 
had another meeting with the Friends alone, to whom he ex- 
plained the benefits resulting from meetings for discipline, 
which being in accordance with their own religious convictions, 
"they readily agreed to have monthly meetings thencefor- 



HE TRAVELS IN GERMANY. 367 

ward amongst themselves, that both men and women might 
take care of the outward concerns of the church." 

On his way back to Hamburg, he inquired at an inn where, 
they lodged, " Whether there were any tender people in the 
town that feared God, or that had a mind to discourse of the 
things of God?" But the inn-keeper replied, "There were 
few such in that town." 

This custom of inquiring for serious or religiously inclined, 
people seems to have been very generally observed by him 
during his journey, and is in accordance with the command 
of Christ to his disciples, " Into whatsoever city or town ye 
shall enter, inquire who in it is worthy ; and there abide till 
ye go thence." 

At Hamburg, he had another good and satisfactory meet- 
ing, after which he had some discourse with a Swede, resi- 
dent there, who was a man of considerable eminence, and had 
been banished from his own country on account of his religion. 
Continuing his travels, he passed through Bremen and came 
to Oldenburg, which had recently been destroyed by fire. He 
writes in his Journal, " It was a lamentable sight to see so 
brave a city burnt down. We went to an inn, and, though it 
was First-day, the soldiers were drinking and playing at 
shovel-board ; and at those few houses that were left, shops 
were open, and the people trading one with another. I was 
moved to declare the truth among them, and warn them of 
the judgments of God ; and though they heard me quietly, 
and were civil towards me, yet I was burthened with their 
wickedness. Many times in mornings, and at noons and 
nights, at the inns, and on the ways, as I travelled, I spoke 
to the people, preaching the truth to them, warning them of 
the day of the Lord, and exhorting them to turn to the light 
and spirit of God in themselves, that thereby they might be 
led out of evil." 

At Embden, he had a satisfactory meeting. In this city, 
Friends had suffered much from persecution, many of them 
having been frequently banished, and on their return, impris- 



LIFE OF GEORGE FOX. 

oned and despoiled of their goods. At Harlingen, he met 
with William Penn, who had just returned from his travels in 
Germany. In this place a number of Friends resided, and at 
the recommendation of George Fox, a Monthly Meeting was 
established. "In the afternoon," he writes in his Journal, 
" we had a public meeting, to which came people of several 
sorts, Socinians, Baptists, Lutherans, &c, amongst whom were 
a doctor of physic and a priest. After I had declared the 
truth pretty largely, opening the happy state that man and 
woman were in whilst they kept under God's teaching, and 
abode in paradise, and the woe and misery that came upon 
them when they went from God's teaching, hearkened to the 
serpent's, transgressed God's command, and were driven out 
of the paradise of God ; and set forth the way whereby man 
and woman might come into that happy state again : the 
priest, an ancient, grave man, stood up just as I had done 
speaking, and, putting off his hat, said, ' I pray God to prosper 
and confirm that doctrine, for it is truth, and I have nothing 
against it.' ' 

After this meeting, William Penn set out to visit some other 
parts of Germany, and George Fox proceeded to Amsterdam, 
where he attended several meetings, which were large, and 
eminently favoured with divine life and power. While in this 
city, he wrote an epistle to the Friends at Dantzick, who were 
suffering under grievous persecution. In this letter he says, 
" I am glad the Lord hath witnesses in that city, to stand for 
his glory and name, and for Christ Jesus, the great prophet 
whom God hath raised up, who is to be heard in all things ; 
so ye need none of the prophets which men have raised up." 
. . . . " I do believe that your imprisonments and sufferings 
in that place will be for good in the end, (as it hath been in 
other places,) ye standing faithful to the Lord, who is all- 
sufficient. For your sufferings and trials will try their teach- 
ers and religions, churches and worship, and make manifest 
what birth they are of; even that which persecutes him that 
is born of the spirit ; for ye know that there is no salvation 



HE RETURNS TO ENGLAND. 369 

by any other name under the whole heaven, but by the name 
of Jesus ; therefore it is time to leave them when there is no 

salvation by or in any of them." " So let all your 

minds be bended with the Lord's power, to spread his truth 
abroad; and where ye hear of any, or have any correspon- 
dence in trading with any sober people, far or near, send them 
books, that their understandings may be opened after the Lord. 
The Lord God Almighty preserve you!" .... 

During his stay in Amsterdam, a public fast was proclaimed, 
which occurring on the same day of the week that Friends 
usually met for public worship, a great concourse attended 
their meeting, to whom he opened the nature of the true fast, 
showing "that it is to fast from sin and iniquity, from strife 
and debate, from violence and oppression, and to abstain from 
every appearance of evil." He employed much of his time, 
while in this city, in writing tracts and epistles concerning the 
principles of Friends. 

At length, William Penn having returned from Germany, 
they set out together, and passing through Leyden, came to 
the Hague, where the Prince of Orange kept his court. 
Here they visited one of the judges, with whom they had 
much discourse on religious subjects, which appeared to be 
mutually satisfactory. They next came to Rotterdam, where 
they had several meetings, and then, believing their service 
in Holland was accomplished, they proceeded to the Briel, 
and took passage for England. 

They had a long and hazardous voyage ; the weather being 
tempestuous, and the vessel so leaky that two pumps were 
kept at work day and night. George Fox observes, in his 
Journal, that " The Lord who is able to make the stormy 
winds to cease, and the raging waves of the sea to be calm, 
yea, to raise them and stop them at his pleasure, he alone did 
preserve us ; praised be his name forever ! Though our pas- 
sage was hard, yet we had a fine time, and good service for 
truth on board, among the passengers, some of whom were 
great folks, and were very kind and loving. "VYe arrived at 
24 



370 LIFE OF GEOEGE FOX. 

Harwich the 23d of the 8th month, at night, having been two 
nights and almost three days at sea." 

After attending a meeting at Harwich, he proceeded to 
Colchester, travelling in a Friend's wagon, well bedded with 
straw. In Colchester he stayed over First-day ; and Friends 
nocking in from the country around, they had a meeting of 
about a thousand persons. Proceeding on his way, and 
holding meetings, he came to London, where he attended 
Grace-church street meeting, in which the Lord's refreshing 
presence was felt, and they rejoiced together, ascribing praises 
to him who alone is worthy. 



CHAPTER XXV. 

George Fox meets the adherents of Wilkinson and Story — Visits Isaac 
Penington — Death of Isaac Penington — Yearly Meeting, 1678 — ■ 
Letter of George Fox to his wife — Letter to Friends against schism — 
Keturn to Swarthmore — Epistle to Friends — Yearly meeting, 1680 — 
Visit to Friends' schools — Sufferings and constancy of Friends — 
George Fox prosecuted for tithes at Swarthmore — Advice on choosing 
sheriffs — Disturbance at Grace-church street meeting — At Devon- 
shire house, &c. — Yearly Meetings, 1683 '4 — Redemption of Algerine 
captives — Visit to Holland. 

1677-84. 

After the return of George Fox from his first religious 
visit to Holland, he remained some weeks in London, attend- 
ing meetings, and assisting Friends to obtain relief for their 
suffering brethren. 

He then proceeded to Buckinghamshire, and visited the 
meetings of Friends, at some of which those who favoured 
the views of Wilkinson and Story were exceedingly trouble- 
some. He admonished them to be quiet, and not to disturb 
the meeting, offering to hold a meeting for them on another 
day, in order to hear their objections. This proposition being 



FRIENDS' MEETINGS AT BRISTOL. 371 

agreed to, a conference was appointed to be held at Thomas 
Ellwood's, the following week. It was held according^, when 
so large a company attended, that the house would not contain 
them, and they occupied the barn as their place of meeting. 
After an interval of silence, the disaffected members com- 
menced their attack, most of their arrows being aimed at 
George Fox, but he was enabled to answer their objections, 
and to refute their slanders. It proved to be a serviceable 
meeting, in which that disorganizing spirit was rebuked ; the 
weak were strengthened, the wavering confirmed, and the 
minds of faithful Friends refreshed with a, renewed evidence 
of heavenly love. 

At Bristol he had many precious meetings at the time of 
the fair. Concerning these meetings, he writes in his Jour- 
nal, " Great was the love and unity of Friends that abode 
faithful in the truth, though some who were gone out of the 
holy unity, and were run into strife, division, and enmity, 
were rude and abusive, and behaved themselves in a very un- 
christian manner towards me. But the Lord's power was over 
all ; by which, being preserved in the heavenly patience which 
can bear injuries for his name's sake, I felt dominion therein 
over the rough, rude, and unruly spirits ; and left them to the 
Lord, who knew my innocency, and would plead my cause. 
The more these laboured to reproach and vilify me, the more 
did the love of Friends, that were sincere and upright-hearted, 
abound towards me ; and some that had been betrayed by the 
adversaries, seeing their envy and rude behaviour, broke off 
from them ; who have cause to bless the Lord for their de- 
liverance." 

He continued travelling in the service of the gospel, and 
passing through the counties of Gloucester and Worcester, he 
went to Ragley, in Warwickshire, to visit the Countess of 
Conway, who, he understood, was desirous to see him. He 
found her in a tender, pious frame of mind, and willing to 
detain him longer than he felt freedom to stay. Passing 
through Buckinghamshire, in the spring of 1678, he spent a 



372 LIFE OF GEORGE FOX. 

few days at Woodside, the residence of his friend Isaac Pen- 
ington. This excellent man had been a great sufferer for 
conscience' sake, having been six times imprisoned, during 
which his health was impaired by long confinement in the 
damp, unwholesome cells of Aylesbury jail. He died the 
following year, at his wife's estate, in Kent, in the 63d year 
of his age. 

From Buckinghamshire, George Fox proceeded to London, 
where he attended Yearly Meeting, and soon after its close, 
wrote the following letter to his wife : 

"Dear Heart: To whom is my love in the everlasting 
seed of life, that reigns over all. Great meetings here have 
been, and the Lord's power hath been stirring through all, 
the like hath not been. The Lord hath in his power knit 
Friends wonderfully together, and his glorious presence did 
appear among Friends. And now the meetings are over 
(blessed be the Lord) in quietness and peace. 

" From Holland I hear that things are well there. Some 
Friends are gone that way, to be at the yearly meeting at 
Amsterdam. At Embden, Friends that were banished are 
got into the city again. At Dantzick, Friends are in prison, 
and the magistrates threatened them with harder imprison- 
ments; but the next day the Lutherans rose and plucked 
down or defaced the Popish monastery, so they have work 
enough themselves. The king of Poland did receive my 
letter, and read it himself ; and Friends have since printed it 
in High Dutch. 

" By letters from the half-yearly meeting in Ireland, I hear 
they are all in love there. At Barbadoes Friends are in 
quietness, and their meetings settled in peace. 

" At Antigua also, and Nevis, truth prospers, and Friends 
have their meetings orderly and well. Likewise in New Eng- 
land, and other places, things concerning truth and Friends 
are well ; and in those places the men's and women's meetings 
are settled ; blessed be the Lord ! So keep in God's power 
and seed, that is over all, in whom ye all have life and salva- 



HIS ARGUMENT FOR DISCIPLINE. 373 

tion ; for the Lord reigns over all, in his glory, and in his 
kingdom ; glory to his name forever, Amen ! So in haste, 
with my love to you all, and to all Friends. 

George Fox. 

" London, 26th of 3d month, 1678." 

The sufferings of Friends at this time were very great, 
there being large numbers imprisoned for attending their 
meetings, and refusing to swear. 

He stayed some weeks in London, endeavouring, but without 
success, to obtain from Parliament an act for their relief. 
But that which most grieved him was the conduct of some in 
that city,' as well as in the northern counties, who, professing 
the principles of Friends, "had gone from the simplicity of 
the gospel into fleshly liberty," and had openly opposed the 
order and discipline of the church. Desiring a broader path 
to walk in, they declaimed against the rules of discipline as 
the prescriptions of men, and some inexperienced members 
were in danger of being led away by their plausible reasonings. 

In order to inform and strengthen these, George Fox wrote 
an address to Friends, from which the following passages are 
selected : 

"All that deny prescriptions without distinction, may as 
well deny all the scriptures, which were given forth by the 
power and spirit of God. For do they not prescribe how men 
should walk towards God and man, both in the old testament 
and in the new ? Yea, from the very first promise of Christ 
in Genesis, what people ought to believe and trust in; and 
all along, till ye come to the prophets ? 

" Did not the Lord prescribe to his people by the fathers, 
and then by his prophets ? Did he not prescribe to the peo- 
ple how they should walk, though they turned against the 
prophets in the old covenant for declaring or prescribing to 
them the way how they might walk to please God, and keep 
in favour with him ? In the days of Christ, did he not pre- 
scribe and teach how people should walk and believe ? and 
after him, did not the apostles prescribe unto people how they 



374 LIFE OF GEOKGE FOX. 

might come to believe, and receive the gospel and the king- 
dom of God, directing unto that which would give them the 
knowledge of God, and how they should walk in the new 
covenant in the days of the gospel, and by what way they 
should come to the holy city ? And did not the apostles send 
forth their decrees by faithful chosen men (that had hazarded 
their lives for Christ's sake) to the churches, by which they 
were established? So you, that deny prescriptions given 
forth by the power and spirit of God, do thereby oppose the 
spirit that gave them forth in all the holy men of God. Were 
there not some all along in the days of Moses, in the days of 
the prophets, in the days of Christ, and in the days of his 
apostles, who did withstand that which they gave forth from 
the spirit of God ? And hath there not been the like since 

the days of the apostles ?" " See what liberty they 

pleaded for and ran into in the apostles' days, who could not 
abide the cross, the yoke of Jesus. We see the same rough 
and high spirit cries now for liberty (which the power and 
spirit of Christ cannot give) and cries, 'imposition,' yet is 
imposing; cries, 4 liberty of conscience,' and yet is opposing 
liberty of conscience ; cries against prescriptions, and yet is 
prescribing both in words and writing. So with the everlast- 
ing power and spirit of God this spirit is fathomed, its rise, 
beginning, and end ; and it is judged." 

The schism which had taken place among Friends in the 
north of England, and had spread to some other places, 
appears to have affected but a small portion of the Society, 
and the separate meetings to which it gave rise did not long 
continue. "They wasted away," says the historian Sewel, 
" like snow in the fields, for the best among them came in 
time to see that they had been deceived, and the less honest 
grew worse, for among themselves they were not free from 
divisions." 

Leaving London, George Fox travelled through several 
counties, holding many precious meetings on his way, and 
reached Swarthmore in the 7th month, 1678. It being their 



HIS EPISTLE TO THE YEARLY MEETING. 375 

usual meeting day when he arrived, he " had a sweet oppor- 
tunity with Friends, their hearts being opened in the love of 
God, and his blessed life flowing amongst them." Here he 
remained with his wife and family about eighteen months, 
during which time he was much occupied in writing tracts and 
letters on religious subjects ; for whether at home or abroad, 
his mind was constantly engaged in endeavours to promote 
the great cause of righteousness and truth. 

Among his epistles written at this time, one was addressed 
to Friends in general, exhorting them to hold their meetings 
in the power of God, and to preserve the unity of the spirit, 
which is the bond of peace. Another was to those who were 
in prison for conscience' sake, to whom he held forth the lan- 
guage of sympathy and encouragement ; and a third was to 
the Yearly Meeting of Friends, held in London in 1679, from 
which the following passages are selected : 

... " And now, my dear friends, the Lord doth require 
more of you than he doth of other people, because he hath 
committed more to you. He requires the fruits of his spirit, 
of the light, of the gospel, of the grace, and of the truth; 
for herein is he glorified (as Christ said) in your bringing 
forth much fruit, — fruits of righteousness, holiness, godliness, 
virtue, truth, and purity ; so that ye may answer that which 
is of God in all people. Be valiant for his everlasting, glo- 
rious gospel, in God's holy spirit and truth, keeping in the 
unity and in the holy spirit, light, and life, which is over death 
and darkness, and was before death and darkness were. In 
this spirit we have the bond of peace, which cannot be broken 
except ye go from the spirit, and then ye lose this unity and 
bond of peace, which ye have from the Prince of Peace. 

" The world also expects more from Friends than from 
other people, because you profess more. Therefore, you should 
be more just than others in your words and dealings, — more 
righteous, holy, and pure in your lives and conversation, so 
that your lives and conversations may preach. For the 
world's tongues and mouths have preached long enough ; but 



376 LIFE OF GEORGE FOX. 

their lives and conversations have denied what their tongues 
have professed and declared. 

" And, dear Friends, strive to excel one another in virtue, 
that ye may grow in love, that excellent way which unites all 
to Christ and God. Stand up for God's glory, and mind that 
which concerns the Lord's honour, that in no wise his power 
may be abused, nor his name evil spoken of by any evil talkers 
or walkers ; but that in all things God may be honoured, and 
ye may glorify him in your bodies, souls, and spirits, the little 
time ye have to live. 

" My love to you all in the holy seed of life, that reigns 
over all, and is the first and last in whom ye all have life and 
salvation, and your election and peace with God through 
Jesus Christ, who destroys him that hath been betwixt you 
and God ; so that nothing may be betwixt you and the Lord 

but Christ Jesus. Amen 

George Fox." 

In the spring of 1680, he left Swarthmore for the last time, 
and travelling by easy stages, he visited meetings on his way 
until he came to London, just before the assembling of the 
Yearly Meeting. 

Concerning this annual solemnity he says, " Many Friends 
came out of most parts of the nation, and a blessed oppor- 
tunity the Lord gave us together, wherein the ancient love 
was sweetly felt, and the heavenly life flowed abundantly 
over all." 

After a stay of some weeks in the city, he was led by a 
sense of religious duty to attend various meetings in the coun- 
try, and he then visited two schools for Friends' children, 
which he had been instrumental in promoting. One of these 
was at Shackelwel for the education of girls, and the other, 
for boys, was kept by Christopher Taylor at Edmonton. 

During the following winter he remained at London, where 
he found much to claim his attention relating to the affairs of 
the church. 



friends' patience under sufferings. 377 

It was a time of severe persecution under the conventicle 
act ; the meetings of Friends were frequently broken up by 
constables and soldiers led by greedy informers, who sought 
the rewards which the law offered to their cupidity. 

These violent proceedings were instigated by the clergy of 
the established church, who were determined to vanquish the 
dissenters ; and had indeed succeeded in driving them all 
from the regular attendance of their meetings, except the 
Friends, who still persevered in openly assembling for the 
worship of God. Although thousands had been imprisoned, 
those who remained at liberty still attended their meetings. 
When their houses of worship were closed against them, they 
met in the street adjacent ; when torn down, they met near 
the ruins ; when the men and women were in prison, even the 
children kept up their meetings. 

Such heroic courage, combined with christian meekness, has 
seldom been witnessed in any age or country, and the effect 
was to 'spread their principles more rapidly than any other 
means that could have been devised. 

George Fox was earnest and diligent in his endeavours to 
mitigate the sufferings of Friends ; by visiting them in prison, 
attending to the wants of their families, writing letters of en- 
couragement to those confined in distant places, and pleading 
their cause with men in authority. Nor did he shrink from 
the exposure of himself; but was always foremost at the post 
of danger, attending the meetings where most disturbance 
was expected ; and yet while in London, during the hottest 
season of persecution, he was not imprisoned, which he attri- 
buted to the protecting arm of Divine goodness. 

In the early part of the year 1681, he was prosecuted in 
London, for the small tithes on his wife's estate at Swarth- 
more. 

The suit was commenced at Lancaster, but they demurred 
to the jurisdiction of the court, and it was removed to the 
Exchequer court at Westminster, where an order was obtained 
to take him and his wife into custody. This was a little 



3T8 LIFE OF GEORGE FOX. 

before the Yearly Meeting, at which time it was thought they 
would take him, but he was permitted to attend without 
molestation. 

When the meeting was ended, understanding that a writ 
had been issued against him, he took with him his son-in-law 
William Mead, and called on several of the judges, to whom 
he represented, " That his wife had lived three and forty years 
at Swarthmore, and in all that time there had been no tithe 
paid or demanded ; and, moreover, an old man, who had long 
been a tithe -gatherer, had made affidavit that he never gath- 
ered tithe at Swarthm ore-hall in Judge Fell's time nor since." 
Then he stated the case of " eight poor men brought up to 
London out of the north, about 200 miles, for small tithes ; 
one of them had no family but his wife, and kept no living 
creature but a cat." 

He asked one of the judges, " Whether they could take a 
man and his wife and imprison them both for small tithes, 
and so destroy a family?" He answered that " It was a hard 
case." A few days after, those eight poor friends appeared 
before the court, but they were not committed to prison. 

The case of George Fox and his wife was postponed till 
the next term, when it was brought before the court, and 
William Mead told the judges " that George Fox had, before 
marriage, engaged himself not to meddle with his wife's 
estate," which they could scarcely believe until the writings 
were shown them. Upon this, two of the judges and some 
of the lawyers pleaded, that he was not liable for the tithes, 
but the other two judges were urgent " to have him seques- 
tered, alleging that he was a public man." 

Accordingly, a sequestration against him and his wife was 
ordered, but their counsel moved for a " limitation," that the 
plaintiff should take no more than was proved, which being 
granted, in a great measure defeated their adversary's 
design. 

In the year 1682, George Fox, being in London just before 
the time of an election for sheriffs, wrote a few lines, addressed 



friends' meetings disturbed. 379 

to the candidates who had solicited the suffrages of Friends. 
He queries with them, whether they are " against persecuting 
people for their religion, and for the worship of God in spirit 
and in truth," and he adds, "Will you not force us to swear ? 
will you not force us to give tithes and maintenance to such 
teachers as we know God hath not sent ? Shall we be free 
to serve and worship God, and keep his and his Son's com- 
mands, if we give our voices freely for you ? For we are un- 
willing to give our voices for such as will imprison and persecute 
us, and spoil our goods." 

Having observed that there was much excitement among 
the people on account of the election, he wrote as follows : 

" To the people who are choosing sheriffs in London : 
" People : — All keep in the gentle and peaceable wisdom 
of God, which is above that which is earthly, sensual, and 
devilish ; and live in that love of God that is not puffed up, 
nor is unseemly ; which envieth not, but beareth and endureth 
all things. In this love, ye will seek the good and peace of 
all men, and the hurt of no man. Keep out of all heats, be 
not hot-headed ; but be cool and gentle, that your christian 
moderation may appear to all men ; for the Lord is at hand, 
who beholds all men's words, thoughts, and actions, and will 
reward every one according to their work ; what every man 
soweth, that shall he reap." 

About this time he felt some inclination to go into the 
country, but hearing that there would be a disturbance of 
their meetings, he concluded to stay over First-day ; when he 
attended Grace-church street meeting. "William Penn," he 
says, "went with me, and spoke in the meeting. While he 
was declaring truth, a constable came in with his great staff, 
and bade him give over, and come down ; but William Penn 
held on, declaring truth in the power of God. After a while 
the constable drew back ; and when William Penn had done, 
I stood up, and declared to the people the everlasting gospel 
which was preached in the apostles' days, and to Abraham ; 



380 LIFE OF GEORGE FOX. 

which the church, in the apostles' days did receive, and came 

to be heirs of. This gospel, I declared, was sent from hea- 
ven, by the Holy Ghost, in the apostles' clays, and is so now; 
and was not of man, neither by man, but by the revelation 

of the Holy Ghost." '-'As I was thus speaking, two 

constables came in with their great staves, and bade me ' give 
over speaking, and come down.' But I, feeling the power of 
the Lord with me, spoke on therein, both to the constables 
and to the people. To the constables I declared, £ That we 
were a peaceable people, who meet to wait upon God, and 
worship him in spirit and in truth ; and therefore they needed 
not to have come with their staves against us. who were met 
in a peaceable manner, desiring and seeking the good and 

salvation of all people.'' ' ; When I had done 

speaking, I kneeled down and prayed, desiring the Lord to 
open the eyes and hearts of all people, high and low, that their 
minds might be turned to God by his Holy Spirit ; that he 
might be glorified in all and over all. After prayer, the 
meeting rose, and Friends passed away, the constables being 
come in again without the soldiers, and indeed, both they and 
the soldiers carried themselves civilly. "William Penn and I 
went into a room hard by. as we used to do, and many Friends 
went with us ; and lest the constables should think we would 
shun them, a Friend went down and told them, if they would 
have anvthins: with us. thev might come where we were, if 
they pleased. One of them came to us soon after, but with- 
out his staff, which he chose to do that he might not be 
observed, for he said, ' The people told him he busied himself 
more than he needed.' The Friends desired to see his warrant, 
by which they discovered that the informer was one Hilton, a 
reputed Papist. They asked the constable, i Whether he could 
arrest them on that day, which, in law, is called the Lord's 
day?' He said, f He thought he could not;' and he told 
them, ' He had charged the informer to come along with him 
to the meeting, but he had run away from him.' " On observing 
that the constable was a man of kind feelings, the Friends 



FRIENDS KEPT OUT OF MEETING-HOUSES. 381 

became solicitous that lie should not suffer by his lenity towards 
them, and told him they would meet him again, if he would 
set an hour. He appointed five in the afternoon ; but he nei- 
ther came nor sent for them. Thus they escaped, with thank- 
ful hearts, and acknowledged that ' the Lord's power was over 
all.' " 

During the years 1682 and '83, the Friends in London 
were frequently kept out of their meeting-houses, by order of 
the magistrates. On one occasion, George Fox going early 
to Devonshire house, got into the yard before the soldiers 
came who were to guard the passages ; but he found the con- 
stables standing in the door-way with their staves. 

He asked them to let him go in ; they said, " They durst 
not, for they were commanded to the contrary, and were sorry 
for it." He told them " He would not press upon them ;" so 
he stood by the door, and they were very civil. When he 
became weary with standing, some one gave him a stool, and 
he sat down. After a while, a Friend rose to speak, and the 
constables soon forbade him, but he persisting, they became 
angry. Upon this, George Fox laid his hand gently upon 
one of the constables, and desired them to let him alone, 
which they did. After the Friend had ceased, George rose 
and said ; " You need not come against us with swords and 
staves, for we are a peaceable people, and have nothing in our 
hearts but good-will to the king and magistrates, and to all 
the people upon the earth. We do not meet, under pretence 
of religion, to plot against the government, or to raise insur- 
rections, but to worship God in spirit and in truth. We have 
Christ for our Bishop, Priest, and Shepherd, to feed us and 
oversee us. He rules in our hearts, and we can sit in silence, 
enjoying our teacher." 

He then sat down, after having recommended them to 
Christ, "the shepherd and bishop of souls." Being moved to 
pray, he knelt down, and " the power of the Lord was over 
all;" the people, with the constables and soldiers, put off their 
hats, and one of the officers desired the Lord to bless them. 



382 LIFE OF GEORGE FOX. 

About the same period, he visited the meeting called " Bull 
and mouth," where Friends, being kept out by the constables, 
met in the street, and he was suffered to speak to the assem- 
bled crowd without interruption. 

At Grace-church street, the First-day following, he found 
the passages leadiug to the meeting-house guarded, so as to 
prevent their access, and Friends being met in the street, he 
stood upon a chair, and spoke largely to the people, " opening 
the principles of truth to them, and declaring many weighty 
truths concerning magistracy and the Lord's prayer." " There 
was," he says, "besides Friends, a great multitude of people, 
and all was very quiet ; for the Lord was over all, and in his 
time we broke up our meeting, and departed in peace." 

At the Yearly Meeting in 1683, he was under much solici- 
tude lest the Friends in attendance from the country should 
be taken and imprisoned at London ; but, through Divine 
favour, they were preserved, and the meeting was a season of 
spiritual refreshment. As it was a time of great persecution, 
and Friends throughout the country were subjected to imprison- 
ment and the spoiling of their goods, he was deeply concerned, 
"lest any Friends, and especially traders and dealers, should 
hazard the losing of other men's goods or estates through 
their sufferings." He therefore addressed to Friends through- 
out the nation the following epistle, which is characteristic of 
his sound judgment and practical piety : 

"Dear Friends and Brethren in the Lord Jesus 
Christ, who is your only sanctuary in this day of storm and 
persecution, spoiling of goods and imprisonment ! Let every 
one's eye be unto him who has all power in heaven and earth 
given unto him ; so that none can touch an hair of your head, 
nor you, nor anything ye have, except it be permitted or suf- 
fered in this day to try his people, whether their minds be 
with the Lord or in outward things. 

" Dear Friends, take care that all your offerings be free, 
and of your own, that has cost you something; so that ye 
may not offer of that which is another man's, or that which 



HIS EPISTLE TO FRIENDS. 383 

ye are intrusted withal, (and not your own,) or fatherless' or 
widows' estates ; but all such things settle and establish in 
their places. You may remember, many years ago, in a time 
of great persecution, divers Friends, who were traders, shop- 
keepers, and others, had the concerns of widows and father- 
less, and other people's estates, in their hands. And when a 
great suffering, persecution, and spoiling of goods came upon 
Friends, especial care was taken that all might offer up to the 
Lord, in their sufferings, what was really their own, and not 
any other people's estates or goods which they had in their 
hands ; and that they might not offer up another body's, but 
that which they had bought and paid for, or were able to pay 
for. Afterwards, several letters came out of the country to 
the meeting at London, from Friends that had goods of the 
shopkeepers at London, upon credit, which they had not paid 
for, who wrote to their creditors, intreating them to take their 
goods again. And some Friends came to London themselves, 
and treated with their creditors, letting them understand they 
lay liable to have all they had taken from them, and told 
them they would not have any man to suffer by them ; neither 
would they, by suffering, offer up anything but what was really 
their own, or what they were able to pay for. Upon which 
several took their goods again. This wrought a very good 
savour in the hearts of many people, when they saw such a 
righteous, just, and honest principle in Friends, that they 
would not make any suffer for their testimony ; but what they 
did suffer for the testimony of Jesus, should be really and 
truly their own, not other people's. In this they owed nothing 
to any but to love. So in this every man and woman stands 
in the free offering, a free people, whether it be spiritual or 
temporal, which is their own ; and in that they wrong no 

man, neither inwardly nor outwardly 

George Fox. 

" London, 2d of 4th month, 1683." 

During the year 1683, he was generally in London and its 
vicinity, attending the meetings of Friends, encouraging them 



384 LIFE OF GEORGE FOX. 

to constancy under their sufferings, visiting the prisoners, the 
sick and the afflicted, and writing letters of advice and conso- 
lation. He attended the Yearly Meeting of London in 1684, 
which he says "was a blessed, weighty meeting, wherein 
Friends were sweetly refreshed together ; for the Lord was 
with us, and opened his heavenly treasures amongst us." 

One of the subjects which engaged the attention of the 
meeting, was the suffering condition of Friends who were 
captives at Algiers. " A collection for their redemption was 
proposed and unanimously agreed upon," and the same was 
recommended to all the Quarterly Meetings in England and 
Wales, as also to Friends in Ireland, Scotland, Barbadoes, 
and Jamaica.* 

Soon after the Yearly Meeting he embarked for Holland, 
being led by a sense of religious duty, to visit some of the 
meetings of Friends on the continent. He was accompanied 
by Alexander Parker, George Watts and Nathaniel Brassey, 
who were under a like religious engagement. 

After a good passage they landed at the Brill, and pro- 
ceeded to Rotterdam, where they had a satisfactory meeting, 
and George Fox had much discourse with an alderman who 
called on him, and a burgomaster who invited him to his house. 
At Amsterdam they attended the Yearly Meeting, which 
began the 8th of the 4th month, and closed on the 12th. 

* London Epistle, 1684. By the Yearly Meeting epistles from 1685 
to 1702, it appears that continual endeavours were made to ransom 
their suffering brethren, in captivity at Algiers, and in Morocco ; some 
of whom were convinced of Friends' principles, during their captivity. 
In the year 1700, the King of England ordered a general collection to 
be taken up for the ransom of English captives, when Friends informed 
the government, that they intended to redeem their members at their 
own charge. The Yearly Meeting recommended, however, that when 
the collectors came with briefs to Friends' houses, they should " extend 
their charity in common with their neighbours, towards the redemp- 
tion of the other English captives." This example is worthy of re- 
membrance in the present day, when so many of our fellow-creatures 
are still suffering under the rod of oppression. 



HIS TRAVELS IN HOLLAND. 385 

Here they had an opportunity to see Friends from several 
provinces, and " They were refreshed together in the love of 
God." 

George Fox in his Journal, thus relates an interview he had 
with Galenus Abrahams, one of the principal ministers 
among the Menonites, or Baptists. " I had been with him 
when I was in Holland about seven years before; and 
William Penn and George Keith had disputes with him. He 
was then very high and very shy, so that he would not let me 
touch him, nor look upon him (by his good-will), but bid me 
keep my eyes off him ; for", he said, ' they pierced him.' 
But now he was very loving and tender, and confessed in 
some measure to truth : his wife also, and daughter, were ten- 
der and kind, and we parted from them very lovingly." 

They extended their travels to Friesland, and then returned 
to Amsterdam, where they had several large and precious 
meetings, some of which were attended by persons of rank 
from Germany. After spending some weeks in this journey, 
during which they were diligently engaged in holding meet- 
ings, and visiting Friends in the love of the gospel, they re- 
turned to England, and George Fox went to the house of his 
son-in-law William Mead in Essex, where he stayed some time 
to rest and recruit his strength. 



25 



386 LIFE OF GEORGE FOX. 



CHAPTER XXVI. 

Occupation in London — Yearly Meeting, 1685 — Death of Charles II. — 
Accession of James II. — Liberation of 1300 Friends — Yearly Meet- 
ing, 1686 — Epistle of George Fox to Friends — His Gift of a Meeting- 
House — King's Declaration of Indulgence — George Fox on Prayer — 
On the Way to the Kingdom — On Heaven — Accession of William 
and Mary — Act of Toleration — Yearly Meeting, 1690 — Epistle to 
Friends — Death of George Fox — Death of Margaret Fox. 

1684-91. 

George Fox was now in his sixty-first year. His intellect 
was still clear and vigorous ; but, from the effect of long im- 
prisonments in damp, unwholesome cells, his constitution was 
impaired, and his body enfeebled. 

Being thus disabled from travelling in the service of the 
gospel, he generally remained in London and its vicinity, 
where the concerns of the society he had founded required his 
attention, and gave rise to an extensive correspondence with 
Friends throughout the nation, and in foreign lands. Finding, 
however, that his health suffered from the confined air of the 
metropolis, he frequently withdrew to the houses of his sons- 
in-law, John Rouse and William Mead ; the former of whom 
resided at Kingston-upon-Thames, and the latter had a coun- 
try-seat near "Waltham Abbey, in Essex. His wife was re- 
quired by her maternal duties, to be much at Swarthmore ; 
but there is reason to believe that she was often resident with 
her daughters near London, where she could enjoy the society 
of her husband. 

In the year 1684, he writes in his Journal, "It was the 
latter end of the summer when I came to London, where I 
stayed the winter following; save once or twice, my wife 
being in town with me, I went with her to her son Rouse's, at 
Kingston. And though my body was very weak, yet I was 
in continual service either in public meetings, when I was able 






Monmouth's insurrection. 387 

to bear them, or in particular business among Friends, and 
visiting those that were sufferers for truth, either by imprison- 
ment or loss of goods. Many things also at this time I wrote ; 
some for the press, and some for particular service ; as letters 
to the King of Denmark, and one to the Duke of Holstein 
on behalf of Friends that were sufferers in his dominions." 
The latter of these two epistles, after alluding to an attempt 
made by some evil-minded person to prejudice the duke against 
Friends, on account of women's preaching, proceeds to show 
from the scriptures, that there were female preachers in the 
primitive christian church, and that the prophecy of Joel, 
quoted by Peter on the day of Pentecost, was thereby ful- 
filled. 

Charles II. having died in the winter of 1684-5, his bro- 
ther, the Duke of York, succeeded him under the title of 
James II. Soon after the coronation, the Duke of Monmouth, 
a natural son of Charles II., landed in the west of England, 
and claimed the throne. An insurrection in his favour took 
place, but was soon quelled, and the insurgents were punished 
with a vindictive severity that has seldom been equalled. 
There being much excitement, and many arrests on account 
of the insurrection, George Fox was apprehensive that Friends 
then coming to the Yearly Meeting of London, would be 
molested on their way. "But," he says, "the Lord, accord- 
ing to his wonted goodness, was graciously pleased to preserve 
Friends in safety, and gave us a blessed opportunity to meet 
together in peace and quietness, and accompanied our meet- 
ings with his living, refreshing presence : blessed forever be 
his holy name !" 

Considering the disturbed state of the nation, he was led to 
address a few lines to Friends, " to caution all to keep out of 
the spirit of the world, in which trouble is, and to dwell in the 
peaceable truth." From this epistle the following passage is 
selected : 

.... " Dear friends and brethren, whatever bustlings and 
trouble, tumults or outrages, quarrels and strife arise in the 



388 LIFE OF GEORGE FOX. 

world, keep out of them all; concern not yourselves with 
them ; but keep in the Lord's power and peaceable truth, that 
is over all such things ; in which power ye seek the peace and 
good of all men. Live in the love which God has shed abroad 
in your hearts through Christ Jesus ; in which love nothing 
is able to separate you from God and Christ ; neither outward 
sufferings, persecutions, nor anything that is below and with- 
out ; nor to hinder or break your heavenly fellowship in the 
light, gospel, and spirit of Christ, nor your holy communion 
in the Holy Ghost, that proceeds from the Father and the 
Son, which leads you into all truth." 

He remained in the city a short time after the Yearly 
Meeting, when, being exhausted with the heat of the weather, 
and continual attention to business, he retired to the country. 
Here a concern attended his mind on account of " the growth 
and increase of pride, vanity, and excess in apparel," not only 
in the nation at large, but even among some in membership 
with Friends. In consideration of this growing evil, he gave 
forth a paper, showing from the scriptures, that the only true 
adorning is " that meek and quiet spirit, which in the sight of 
God is of great price." 

On his return to the city, one of the objects that claimed 
his attention, was the distribution of funds which, he says, 
" Friends in Ireland had charitably and very liberally raised," 
for the relief of their brethren who were under suffering for 
the testimony of a good conscience. 

In the spring of 1686, being the second year of his reign, 
James II. granted a warrant for the liberation of all Friends 
who were in prison on account of dissent from the worship of 
the established church, and for refusing to swear.* This war- 
rant, intended to carry out the design of a previous proclama- 
tion, was the means of liberating from the prisons of England 
and "Wales upwards of 1300 Friends, some of whom had been 

* See -warrant in G. Whitehead's Christian Progress, p. 588. 



ABATEMENT OF PERSECUTION. 389 

more than twelve years separated from their families and 
homes.* 

The penal laws against non-conformity were, however, still 
in force, and the informers were still disposed to be busy in 
their infamous vocation. Application being made to the king 
to arrest their proceedings, commissioners were appointed to 
hear the complaint of the Friends, who proved most conclu- 
sively that the informers had, in numerous instances, been 
guilty of perjury and extreme violence, which being reported 
to the government, directions were given to the judges and 
magistrates to discountenance their depredations. These 
humane and judicious measures were believed, by the Friends, 
to proceed from a sincere desire, on the part of the king, to 
promote religious toleration ; and they were certainly in 
accordance with declarations he had made prior to his acces- 
sion to the crown. f His great regard for William Penn, who 
was an earnest advocate of religious liberty, was undoubtedly 
an additional motive for extending protection to the persecuted 
Friends. 

At the Yearly Meeting of London, in 1686, many valuable 
members, whose faces had not been seen there for a long 
period, being now released from imprisonment, met with their 
brethren and sisters, and they rejoiced together in the mercies 
of God. George Fox being solicitous that Friends should not 
look to man as the source of their deliverance, but should 
turn their hearts in reverent thankfulness to him who is the 
Fountain of all good, addressed to them the following epistle : 

" Friends : The Lord by his eternal power hath disposed the 
heart of the king, to open the prison doors, by which about fifteen 
or sixteen hundred are set at liberty, and hath given a check to 
the informers, so that in many places our meetings are pretty 
quiet. My desires are that both liberty and sufferings may be 
sanctified, to his people , that Friends may prize the mercies 

* Gough's History, Book V., chap. III. 
f Janney's Life of Penn, chap. VII. 



890 LIFE OF GEORGE FOX. 

of the Lord in all things, and to him be thankful, who still- 
eth the raging waves of the sea, allayeth the storms and 
tempests, and maketh a calm. Therefore, it is good to trust 
in the Lord, and cast your care upon him, who careth for 
you. For when ye were in jails and prisons, the Lord did by 
his eternal arm and power uphold you, and sanctified them to 
you ; unto some he made them a sanctuary, and tried his peo- 
ple as in a furnace of affliction, both in prisons and spoiling 
of goods. In all this, the Lord was with his people and 
taught them to know, that ■ the earth is the Lord's, and the 
fulness thereof;' and that he was in all places, 'who crown- 
eth the year with his goodness.' Therefore let all God's peo- 
ple be diligent, and careful to keep the camp of God holy, 
pure, and clean; and to serve God and Christ, and one 
another, in the glorious peaceable gospel of life and salva- 
tion ; which glory shines over God's camp, and his great 
Prophet, Bishop and Shepherd is among or in the midst of 
them, exercising his heavenly offices in them : so that you, 
his people, may rejoice in Christ Jesus, through whom you 
have peace with God. For he that destroyeth the devil and 
his works, and bruises the serpent's head, is all God's people's 
heavenly foundation and rock to build upon ; which was the 
holy prophets' and apostles' rock in days past, and is now the 
rock of our age, which rock the foundation of God standeth 
sure. 

Upon this the Lord God establish his people. Amen. 

George Fox. 

" London, 25th of the 7th month, 1686." 

Many other epistles and tracts which he wrote about this 
time, afford abundant evidence of his humble, watchful frame 
of mind, his fervent piety, and his high appreciation of the 
mercies of God through Christ ; both in his outward advent 
as the promised Messiah, and in his inward manifestation as a 
Spirit of life in the soul. Nor was it only by his written 
advices and his gospel ministry that George Fox evinced his 
interest in the flock that he had been instrumental in gather- 



HIS GIFT OF PROPERTY AT SWARTHMORE.. 391 

ing ; he was faithful in the distribution of private charity, and 
liberal, according to his ability, in acts of public beneficence. 
One of his gifts, of a public nature, was for a meeting- 
house at Swarthmore, as stated in the following grant, viz : — 

GEORGE POX'S DECLARED INTENTION AND MOTION FOR HIS 
GIVING UP PETTY'S HOUSE AND LAND FOREVER, FOR THE 
SERVICE OF THE LORD AND THE PEOPLE CALLED QUAKERS. 

" The eternal God, who hath, in and by his eternal powerful 
arm, preserved me through all my troubles, trials, temptations, 
and afflictions ; persecutions, reproaches, and imprisonments ; 
and carried me over them all, hath sanctified all these things 
to me, so that I can say, all things work together for good to 
them that love God, and are beloved of him. 

" And the Lord God of the whole heaven and earth, and 
all things therein, both natural and spiritual, hath been, by 
his eternal power, my preserver, and upholder, and keeper, 
and hath taken care and provided for me, both for temporals 
and spirituals, SO that I never did want ; and have been con- 
tent and thankful with w T hat the Lord provided for me. 

"And now the Lord hath done much good to me, and to 
his name, truth, and people, to whom I have offered up my 
spirit, soul, and body, which are the Lord's, made and created 
for his glory. And also I do offer and give up freely to the 
Lord forever, and for the service of his sons, daughters, and 
servants, called Quakers, the house and houses, barn, kim, 
stable, and all the land, with the garden and orchard, being 
about three acres of land, more or less ; with the common- 
ings, peats, turfings, moss, and whatsoever other privileges 
that belong to it, called Swarthmore, in the parish of Ulver- 
stone. 

" And also my ebony bedstead, with the painted curtains, 
and the great elbow-chair that Robert Widders sent me ; and 
my great sea-case or cellaridge, with the bottles in it. These 
I do give to stand in the house as heir-looms, when the house 
is made use of for a meeting place ; so that a Friend may 



392 LIEE OF GEORGE FOX. 

have a bed to lie on, and a chair to sit in, and a bottle to hold 
a little water to drink. 

" It being free land, and free from all tithe, both great and 
small ; and all this I do freely give up to the Lord, and for 
the Lord's service and his people's, to make it a meeting 
place of. 

"It is all the land and house I have in England, and it is 
given up to the Lord, for it is for his service, and for his 
children's. 

George Fox. 

"Kingston-upon-Thames, 13th of 12th month, 1686." 

" I do and have given up Petty's, which I bought of the 
children of Susannah Fell and Rachel Fell, for seventy-two 
pounds ; for God's people to meet in, when they do not meet 
at Swarthmore-hall ; and let the rest of the ground and malt- 
house maintain the meeting-house, which may be made fit, 
either the barn or the house, as the Lord shall let Friends see 
which is best ; and to slate it, and pave the way to it, that so 
Friends may go dry to their meeting. And let or set part of 
the house and land to maintain itself forever for the Lord's 
service. And you may let any poor honest Friend live in 
part of the house. And so let it be for the Lord's service to 
the end of the world ; and for his people to meet in, to keep 
them from the winter cold and the wet, and the summer heat." * 
.In a letter to his son-in-law, Thomas Lower, who lived at 
Mash-Grange, in Lancashire, he says : . . . " Dear Thomas, 
I have sent thee a copy of my mind, concerning Petty's, 
which thou mayest privately show to thy mother, and the list 
of the names. You that live in the country may know which 
of these are the fittest to put into the deed of trust." .... 
" This will be a confirmation of what has all along been in 
thy mother's mind ; that the meeting will be continued at 
Swarthmore." .... "As for the affairs of truth, in the 
general, things are pretty well, and meetings are quiet both 

* Tuke's Memoirs of George Fox, p. 294-300. 



PKESENT STATE OF SWARTHMORE. 393 

in England and beyond the seas. The Lord keep his people 
in his fear and in humility, in this time of liberty, that they 
do not forgot Him ; for there is danger in a time of liberty, 
as in a time of suffering, for that to get up which will not 
stand faithful ; but my desire is that all may walk worthy of 
the Lord's mercies." 

In another letter, he gives directions concerning the repairs 
and alterations required to fit the house for a place of worship, 
which was to be done at his own cost, except such building 
materials as some of the neighbouring Friends might be dis- 
posed to supply.* 

* This building is yet standing, and has been occupied as a Friends' 
meeting-house, from a period soon after the death of George Fox, until the 
present time. It is described by a recent visiter, as"a pretty little stone 
edifice, in a neat and beautiful yard, surrounded by a high stone wall. The 
building is partly overgrown with ivy, and environed with hawthorn and 
holly bushes." Over the door is engraved this inscription, " Ex dono G. F. 
1688," (the gift of George Fox, 1688). There are three rooms, one of 
which, used as the meeting-house, has a new wooden floor ; the other two 
are paved with stone, and were used for the accommodation of Friends who 
came from a distance. In one of these stands an old wooden chest, which 
contains the library. An old ebony bedstead, the gift of George Fox, for- 
merly stood here. It became unfit for use, and the pillars were taken out 
and inserted in the door-way for posts, in order to preserve them. They 
are polished beautifully, and present a quaint appearance. 

Two massive arm-chairs, of solid oak, adorned with carved work, stand 
in the meeting-house. They belonged to George Fox and his wife, and 
have been removed hither from the hall. The bible which George Fox gave 
to Swarthmore meeting was formerly kept here, but is now placed in the 
custody of a neighbouring Friend. It is a large volume, printed in black- 
letter, with wooden backs, iron-bound at the corners, and having a chain 
and padlock attached, by which it was formerly fastened to a desk in the 
meeting-house. 

About a quarter of a mile from the meeting-house stands Swarthmore- 
hall, now much reduced from its ancient dignity. A portion of it, having 
become dilapidated, has been removed, and that which remains presents the 
appearance of desolation and decay. The large hall where Friends held 
their meetings for forty years, remains nearly as it was in the days of 
George Fox. It has a bow-window, within which is a raised platform, from 
which he used to preach. The floor is paved with stone, and the ceiling and 
wainscot are of oak. A passage-way leads from this room, by an elevated 



394 LIFE OF GEORGE FOX. 

In the year 1687, King James II. issued his declaration of 
indulgence to all religious dissenters, by which the laws 
against non-conformity were suspended, and the penal tests 
removed. The Papists now began to appear more openly in 
the exercise of their religion, and their prayers by beads and 
to saints being much talked of, George Fox wrote a paper 
concerning prayer, in which he shows, that prayers to saints, 
and to Mary the mother of Christ, are not consistent with 
the doctrine of the blessed Jesus, who taught his disciples to 
pray to " Our Father who is in heaven." 

" To take counsel of the dead," he adds, "was forbidden 
by the law of God ; they were to take counsel of the Lord. 
He hath given Christ in the new covenant, in his gospel day, 
to be a counsellor and a leader to all believers in his light. 
Men are not to run to the dead, for the living ; for the law 
and the testimony of God forbid it." 

In the summer of 1687, he sojourned some weeks at the coun- 
try-seat of his son-in-law William Mead, in Essex, and during 
the intervals between the attendance of neighbouring raeetino-s, 
he wrote a number of letters aDd tracts for spreading the 
principles of Truth. "One was a paper proving from the 
scriptures, that people must repent before they can receive the 
gospel, and the Holy Spirit, and the kingdom of God, or be 

baptized." "Another was a short paper, showing 

wherein God's people should be like unto him." In this 
paper, he maintains that God being holy, just, and good, re- 
quires his people to cultivate in themselves these heavenly 
qualities, and to manifest by their conduct, that they are the 
children of Him, " who maketh his sun to rise on the evil and the 
good, and sendeth rain on the just and on the unjust." But, 
inasmuch as most persons would acknowledge that God's 

step, to the parlour. In this passage, it is said, Judge Fell used to sit 
during the time of divine worship ; for although he could not countenance 
the Friends by sitting with them, yet he was drawn by an irresistible im- 
pulse, to listen to their powerful and heart-searching ministry. 

[From a private Letter.) 



THE REVOLUTION OF 1688. 395 

people should be in this state of holiness, and yet few knew 
how to attain it ; he was led, " in the openings of the Spirit 
of Truth," to write another paper, directing them to "the 
right way and means, whereby people might come to Christ, 
and so be made like unto God." In this, he shows that 
" Christ is the way, the truth, and the life," who has declared, 
" No man can come to me, except the Father which hath 
sent me draw him." Now what is the means by which God 
doth draw his people to his Son, but by his Holy Spirit, who 
"poureth out the spirit upon all flesh, that is upon all men 
and women." 

"Before I left this place," he says, "I wrote another 
paper, the scope whereof was to show, by many instances 
taken out of the holy scriptures, that the kingdom of God, 
which most people talk of at a distance, and refer altogether 
to another life, is in some measure to be known and entered 
into in this life ; but that none can know an entrance there- 
into but such as are regenerated and born again." 

Thus did this faithful servant of Christ, by his writings, as 
well as his public ministry, call the attention of mankind to 
seek for the kingdom of heaven, as the reign of God in the 
soul ; and to place their reliance upon the Spirit of his Son, 
as a Redeemer, not only from the guilt of sin, but likewise 
from the power and dominion of evil. 

On the 17th of the 8th month (October) 1688, his mind 
being under deep religious exercise on account of the revolu- 
tion in government which he saw was about to take place 
in England, he wrote "A general epistle to Friends, to 
warn them of the approaching storm, that they might all 
retire to the Lord, in whom is safety." About three weeks 
after the date of this epistle, William, Prince of Orange, 
landed in England, having been invited over by many of the 
most influential of the nobility and gentry. He was soon at 
the head of a powerful army, and King James, finding he had 
few adherents to support him, withdrew to France, and left 
the field to his antagonist. 



396 LIFE OF GEORGE FOX. 

After the accession of William and Mary to the sovereignty 
of Great Britain, a bill was introduced into Parliament, with 
the king's concurrence, for granting toleration to Protestant 
dissenters. While it was pending, during the spring of 
1689, George Fox thus writes in his Journal: "Though 
I was weak in body, and not well able to stir to and fro, 
yet so great a concern was upon my spirit in behalf of 
truth and Friends, that I attended continually for many days, 
with others, at the Parliament-house, labouring with the mem- 
bers, that the thing might be done comprehensively and 
effectually." In the same year the act was passed, and ap- 
proved by the king. It provided that none of the penal laws 
should be construed to extend to those Dissenters who should 
take the oaths to the present government, and a clause was 
inserted for the relief of the Society of Friends, accepting 
from them, instead of the oaths, a solemn promise to be faith- 
ful to the king and queen. 

We can readily conceive how grateful it must have been to 
George Fox, now in the decline of life, to witness the passage 
of a law which, although it did not fully satisfy the demands 
of justice, secured a considerable degree of religious liberty. 
For forty years he, and those who were united with him in 
religious fellowship, had meekly borne the iron rod of perse- 
cution, " as deceivers, and yet true ; as sorrowful, yet always 
rejoicing ; as poor, yet making many rich." Eut now their 
patience had triumphed over the malice of their enemies, their 
uprightness was acknowledged by the nation at large, and 
they were permitted the tranquil enjoyment of their religion. 
Having stood firm in the dark season of adversity, and kept 
the faith through many trials, it was now to be seen, whether 
they would be equally faithful to their principles in the genial 
season of prosperity. That eminent minister to whom they 
had so long looked for counsel, saw, with prophetic eye, the 
dangers that awaited them, and thus expressed his paternal 
admonitions : 



HIS EPISTLE TO FRIENDS. 397 

" To all that profess the truth of God. 

" My desires are that you walk humbly in it ; for when the 
Lord first called me forth, he let me see that young people 
grew up together in vanity and in the fashions of the world, 
and old people went downwards into the earth, raking it 
together ; and to both these I was to be a stranger. And 
now, Friends, I do see too many young people that profess 
the truth, grow up into the fashions of the world, and too 
many parents indulge them ; and amongst the elder, some are 
declining downwards, and raking after the earth. Therefore, 
take heed that you are not making your graves, while you are 
alive outwardly, and loading yourselves with thick clay. 
Hab. ii. 6. For if you have not power over the earthly spirit, 
and that which leadeth into a vain mind, and the fashions of 
the world, and into the earth ; though you have often had the 
rain fall upon your fields, you will bring forth thistles, briars, 
and thorns, which are for the fire. Such will become brittle, 
peevish, fretful spirits, that will not abide the heavenly doc- 
trine, the admonitions, exhortations, and reproofs of the Holy 
Ghost, or heavenly spirit of God ; which would bring you to 
be conformable to the death of Christ, and to his image, that 
you might have fellowship with him in his resurrection. 
Therefore it is good for all to bow to the name of Jesus, their 
Saviour, that all may confess him to the glory of God the 

Father." 

George Fox." 

In the third month, 1689, he attended with much satisfac- 
tion, the Yearly Meeting of London ; and soon after its close, 
he wrote an epistle to the Yearly or General Meeting about 
to be held at York. 

It appears that there had been some dissension among 
Friends of that county ; and this epistle, which breathes the 
spirit of christian charity, was well adapted to the occasion. 

"Dear friends and brethren in Christ Jesus, 

" Whom the Lord by his eternal arm and power hath pre- 



398 LIFE OF GEORGE FOX. 

served to this day, all walk in the power and spirit of God, 
that is over all, in love and unity ; for love overcomes, builds 
up, and unites all the members of Christ to him the Head. 
Love keeps out of all strife, and is of God. Love, or charity, 
never fails, but keeps the mind above all outward things, and 
strife about outward things. It overcomes evil, and casts out 
all false fears. It is of God, and unites all the hearts of his 
people together in the heavenly joy, concord, and unity. The 
God of love preserve you all, and establish you in Christ 
Jesus, your life and salvation, in whom you have peace with 
God. So walk in him that ye may be ordered in his peace- 
able heavenly wisdom, to the glory of God, and the comfort 
one of another, Amen. 

George Fox. 

"London, the 27th of the 3d month, 1689." 

In 1690, he attended, for the last time, the Yearly Meeting 
of London, "in which," he says, "the wonted goodness of 
the Lord was witnessed, his blessed presence enjoyed, and his 
heavenly power livingly felt opening the hearts of his people." 
Being deeply concerned for the preservation of Friends, and 
their growth in the spiritual life, he furnished an instructive 
supplement, to be added to the Yearly Meeting's epistle. The 
concluding paragraph is in these words : 

" And now, dear friends and brethren everywhere, that are 
of the flock of Christ : Christ our passover is sacrificed for 
us. Therefore let us all keep this heavenly feast of our pass- 
over in his new testament and covenant, not with old leaven, 
neither of malice nor wickedness ; but let all that be purged 
out, with the sour old leavened bread ; that all may become a 
new lump : and so keep this heavenly feast of Christ, our 
heavenly passover, with the unleavened bread of sincerity and 
truth. Amen." ^ 

During the summer, he visited several meetings in the vici- 
nity of London, in which he was favoured, through divine aid, 
to impart much religious instruction. In the autumn he re- 
turned to the city, where he remained more than a month, 






EPISTLE TO FRIENDS IN THE MINISTRY. 399 

employed in the weighty concerns of the church. There 
being at this time a bill before Parliament concerning oaths, 
and another relating to clandestine marriages, he was engaged, 
with others, in waiting upon members of the House, in order 
to have these bills so amended that they might not be preju- 
dicial to Friends. 

This service being ended, he retired to the country, and 
spent some weeks at Tottenham, Ford-green, and other neigh- 
bouring places, visiting Friends. While thus engaged, he 
wrote " A testimony concerning the life and death of his dear 
friend and brother in the Lord, John Burnyeat," of whom he 
speaks as " an able minister of Christ Jesus," . . . " an elder 
and a pillar in the house of God." This eminent man was 
convinced of Friends' principles in Cumberland, in 1653; 
and after travelling much in the work of the ministry in Great 
Britain, and her American colonies, he settled in Dublin, 
where his gospel labours, and holy life, rendered him a bless- 
ing to the church. In great peace of mind, he closed his life 
in Ireland, on the 11th of the 7th month, 1690, in the 59th 
year of his age.* 

While at Tottenham, George Fox wrote an epistle to Friends 
in the ministry, in which he says : 

" All Friends in the ministry every where," . . . "do not 
hide your talent, nor put your light under a bushel ; nor 
cumber yourselves, nor entangle yourselves with the affairs of 
this world. For the natural soldiers are not to cumber them- 
selves with the world ; much less the soldiers of Christ, who 
are not of this world ; but are to mind the riches and glory 
of the world that is everlasting. Therefore stir up the gift 
of God in you, improve it, and do not sit down, Demas-like, 
and embrace this present world, that will have an end, lest ye 
become idolaters. Be valiant for God's truth upon the earth, 
and spread it abroad in the daylight of Christ ; you who have 
sought the kingdom of God, and the righteousness thereof, 
and have received it and preached it ; which stands in right- 

* Testimony of Friends in Ireland, in J. Burnyeat's Works. 



400 LIFE OF GEORGE FOX. 

eousness and peace, and joy in the Holy Ghost. As able 
ministers of the spirit sow to the spirit, that of the spirit ye 
may reap life everlasting." 

He wrote, soon after, another epistle, addressed more par- 
ticularly "to Friends in the ministry that were gone to 
America." 

The following passage, selected from it, is worthy of note : 

"And Friends, be not negligent, but keep your negroes' 
meetings, and your family meetings ; and have meetings with 
the Indian kings, and their councils and subjects every where, 
and with others. Bring them all to the baptizing and circum- 
cizing spirit, byj which they may know God, and serve and 
worship him. And all take heed of sitting down in the earth, 
and having your minds in the earthly things, coveting and 
striving for the earth : for to be carnally minded brings death, 
and covetousness is idolatry. There is too much strife and 
contention about that idol, which makes too many go out of 
the sense and fear of God ; so that some have lost morality, 
humanity, and true christian charity. therefore, be awa- 
kened to righteousness, and keep awakened ; for the enemy 
soweth his tares, while men and women sleep in carelessness 
and security." 

In the latter part of the 10th month, he returned to the 
city, where, being deeply impressed with a sense of the hard- 
ships endured by Friends in Ireland, and the danger they in- 
curred by reason of the civil war then prevailing in that 
country, he wrote them a letter of sympathy and encourage- 
ment, which was the last production of his pen, and is dated 
the 10th of the 11th month, 1690. 

Up to this time, he had kept his own Journal, which is 
continued by William Penn in these words : 

" Thus, reader, thou hast some account of the life and 
travels, labours, sufferings, and manifold trials and exercises 
of this holy man of God, from his youth to almost the time 
of his death : of which himself kept a Journal, whence the 
foregoing sheets were transcribed. It remains that an account 



AND DEATH. 401 

be added of the time, place, and manner of his death and 
burial, which was thus : 

" The next day after he had written the foregoing epistle to 
Friends in Ireland, he went to the meeting at Grace-church 
street, which was large (it being on the First-day of the 
week) : and the Lord enabled him to preach the truth fully 
and effectually, opening many deep and weighty things with 
great power and clearness. After which, having prayed, and 
the meeting being ended, he went to Henry Gouldney's (a 
Friend's house in Whitehart Court, near the meeting-house) : 
and some Friends going with him, he told them, ' He thought 
he felt the cold strike to his heart as he came out of the 
meeting ;' yet added, I I am glad I was here ; now I am clear, 
I am fully clear.' As soon as those Friends were withdrawn, 
he laid down upon a bed, (as he sometimes used to do, through 
weariness after a meeting,) but soon rose again ; and in a 
little time laid down again, complaining still of cold. And 
his strength sensibly decaying, he was fain, soon after, to go 
into the bed, where he lay in much contentment and peace, 
and very sensible to the last. And as, in the whole course 
of his life, his spirit, in the universal love of God, was set 
and bent for the exalting of truth and righteousness, and the 
making known the way thereof to the nations and people 
afar off; so now, in the time of his outward weakness, his 
mind was intent upon, and wholly taken up with that ; and he 
sent for some particular Friends, to whom he expressed his 
mind and desire for the spreading of Friends' books, and 
truth thereby, in the world. Divers Friends came to visit 
him in his illness, unto some of whom he said, ' All is well ; 
the seed of God reigns over all, and over death itself. And 
though,' said he, ' I am weak in body, yet the power of God is 
over all, and the seed reigns over all disorderly spirits.' Thus, 
lying in an heavenly frame of mind, his spirit wholly exer- 
cised towards the Lord, he grew weaker and weaker in his 
natural strength ; and on the Third-day of that week, between 
the hours of nine and ten in the evening, he quietly departed 
26 



402 LIFE OF GEOEGE FOX. 

this life in peace, and sweetly fell asleep in the Lord, whose 
blessed truth he had livingly and powerfully preached in the 
meeting but two days before. Thus ended he his day in his 
faithful testimony, in perfect love and unity with his breth- 
ren, and in peace and good-will to all men, on the 13th of 
the 11th month, 1690, being then in the 67th year of his 
age." 

The duty of communicating the mournful event to the 
widow, who was then in Lancashire, devolved upon William 
Penn. " I am," he says, "to be the teller to thee of sorrow- 
ful tidings in some respect, which is this : that thy dear hus- 
band, and my beloved and dear friend, finished his glorious 
testimony this night, about half an hour after nine, being 

sensible to the last breath." " A prince indeed is 

fallen in Israel to-day. He died as he lived, a lamb minding 
the things of God and his church to the last in an universal 
spirit." 

His funeral was a season of great solemnity. During 
nearly three days, the coffin was kept open, and many hun- 
dreds of Friends came to look upon the corpse, which appeared 
as though he had fallen into a sweet sleep.* On the 16th of 
the month, the day appointed for interment, a great concourse 
of Friends and others assembled at the meeting-house in 
Grace-church street, whither the body had been taken. 

A solemn meeting was held about two hours, and several 
Friends in the ministry, among whom was William Penn, 
spoke most feelingly of the deceased, — bearing testimony to 
his innocent life, his unwearied labours of love in the gospel 
of Christ, his manifold sufferings for the truth, and to the all- 
sufficiency of the power of God, to whom alone he ascribed 
his preservation. The six monthly meetings in London had 
each appointed six Friends to bear the body to the grave, and 
the procession which followed was variously estimated at from 
two to four thousand persons. 

He was interred at Friends' burying-ground, near BunhilJ 

* See Barclay's Letters of Early Friends, Lib. XI. p. 387-9. 



MARGARET FOX. 403 

fields, where, after a time of solemn silence, several ministers 
spoke impressively on the sufficiency of that divine spirit and 
power by which this extraordinary man had been raised up 
and qualified to fulfil the work assigned him by the great 
Head of the church. 

Margaret Fox, although ten years older than her husband, 
survived him eleven years, during which she continued to 
reside at Swarthmore-hall. It appears from the letters of 
some of the most distinguished among the early Friends, that 
she was much beloved and honoured for her eminent virtues 
and her efficient services in the church. 

During the reign of Charles II., she was often engaged in 
personal applications to the king, for the release of her impris- 
oned Friends, a service for which she was well adapted, by her 
soundness of judgment and dignity of character. She was a 
devoted minister of the gospel, a firm supporter of christian 
discipline, diligent in visiting the sick and the imprisoned, 
hospitable in entertaining strangers, and judicious in the edu- 
cation of her children. 

As the close of life drew nigh, she was comforted with the 
full assurance of divine favour, saying to a Friend who called 
to see her, " The Lord is with me, and I am with the Lord, 
and in Him only will I trust, and commit all to the divine 
providence of the Lord, both concerning my children and 
grandchildren, and all things they do enjoy from Him, both 
in spirituals and naturals, who is the God of all the- mercies 
and blessings to his people, throughout all generations ! To 
him be glorious praises forever. Amen."* 

She died at Swarthmore-hall, in Lancashire, the 22d of the 
2d month, 1702, in the eighty-eighth year of her age. 

* Life of M. Fell. 



404 LIFE OF GEORGE FOX. 



CHAPTER XXVII. 

Personal appearance — Dress — Property — Character — Ministry — the 
early Friends — Statistics of the Society — Conclusion. 

George Pox was rather above the common stature. In 
early manhood, he was robust and active ; as he advanced in 
years, his figure inclined to corpulency. 

His eyes were gray, and piercing, his countenance was grace- 
ful, his deportment grave.* 

In conversation he was instructive and courteous, and his 
manners, as described by William Penn, were " civil beyond 
all forms of breeding." Hence, we may conclude, he was 
endowed with that true courtesy, which springs from kindness 
of heart, and a just appreciation of the rights and feelings of 
others, — a politeness, that far transcends all the forms of 
etiquette. 

His dress was simple and substantial ; being a plain gray 
coat, with alchemy buttons, f and, during the early part of his 
ministry, he wore breeches of leather, or buckskin. 

It appears that he inherited some property, a part of which 
he left in the hands of his relatives, not being inclined to in- 
cumber himself with it, after he became concerned in the gos- 
pel ministry. J 

His continual religious engagements, in a great measure, 
precluded him from pursuing any regular secular employ- 
ment ; but his manner of living, being plain and unexpensive, 
he had the means, not only to supply his own wants, but to 
minister to the comfort of others. We have seen, that on his 
marriage with the widow of Judge Fell, he secured his wife's 
estate to her and her children, being scrupulously careful not 

* T. Ellwood's Testimony, William Penn's Preface, Tuke's Memoir 
of George Pox, &c. 

f Journal ; Clarkson's Portraiture of Quakerism. 

X Anti-Christian Treachery discovered,— English Ed. 1686, p. 129. 



penn's character of fox. 405 

to enrich himself by it. "From an account which he left 
behind him, it appears that he held shares of two vessels, 
belonging to Scarborough, and had also a small share in some 
business. Several sums of money belonging to him are like- 
wise mentioned, as being in the hands of dhTerent Friends," 
and the amount of his property has been estimated at about 
eight hundred pounds sterling, exclusive of one thousand 
acres of land in Pennsylvania, presented to him by William 
Penn.* The title to this land he gave to the meetings of 
Friends in that province, but it was not located till after his 
death, f 

His character, having been drawn by the masterly hand of 
William Penn, who was long and intimately acquainted with 
him, cannot be better described than by quoting his language. 

" I. He was a man that God endowed with a clear and 
wonderful depth, a discerner of others' spirits and very much 
a master of his own. And though the side of his under- 
standing, which lay next to the world, and especially the ex- 
pression of it, might sound uncouth and unfashionable to nice 
ears, his matter was nevertheless very profound, and would 
not only bear to be often considered, but the more it was so, 
the more weighty and instructing it appeared. And as 
abruptly and brokenly, as sometimes his sentences would fall 
from him, about divine things, it is well known they were 
often as texts to many fairer declarations. And indeed it 
showed beyond all contradiction that God sent him, that no 
arts or parts had any share in the matter or manner of his 
ministry, and that so many great, excellent, and necessary 
truths as he came forth to preach to mankind, had therefore 
nothing of man's wit or wisdom to recommend them. So that 
as to man he was an original, being no man's copy. And his 
ministry and writings show they are from one that was not 
taught of man, nor had learned what he said by study. Nor 

* Tuke's Memoir of George Fox, p. 307. 
f Janney's Life of Penn, chap. XXXIV. 



406 LIFE OF GEORGE FOX. 

were they notional or speculative, but sensible and practical 
truths, tending to conversion and regeneration, and the set- 
ting up the kingdom of God in the hearts of men, and the 
way of it was his work. So that, I have many times been 
overcome in myself, and been made to say with my Lord and 
master, upon the like occasion, * I thank thee, Father, Lord 
of heaven and earth, that thou hast hid these things from the 
wise and prudent of this world, and revealed them to babes ;' 
for many times hath my soul bowed in humble thankfulness 
to the Lord, that he did not choose any of the wise and 
learned of this world, to be the first messenger in our age, 
of his blessed truth to men ; but that he took one that was 
not of high degree or elegant speech, or learned after the 
way of this world, that his message and work he sent him 
to do might come with less suspicion or jealousy of human 
wisdom and interest, and with more force and clearness, upon 
the consciences of those that sincerely sought the way of truth 
in the love of it. I say, beholding with the eye of my mind, 
which the God of heaven had opened in me, the marks of 
God's finger and hand, visibly in this testimony from the 
clearness of the principle, the power and efficacy of it in the 
exemplary sobriety, plainness, zeal, steadiness, humility, gra- 
vity, punctuality, charity and circumspect care in the govern- 
ment of church affairs, which shined in his and their life, and 
testimony that God employed in this work, it greatly con- 
firmed me that it was of God, and engaged my soul in a deep 
love, fear, reverence, and thankfulness, for his love and mercy 
therein to mankind 

"II. In his testimony or ministry, he much laboured to 
open truth to the people's understandings, and to bottom them 
upon the principle and principal, Christ Jesus, the light of 
the world, that by bringing them to something that was of 
God in themselves, they might the better know and judge 
of him and themselves. 

" He had an extraordinary gift in opening the scriptures. 
He would go to the marrow of things, and show the mind, 



penn's character op fox. 407 

harmony, and fulfilling of them with much plainness, and to 
great comfort and edification. The mystery of the first and 
second Adam, of the fall and restoration, of the law and 
gospel, of shadow and substance, of the servant's and son's 
state, and the fulfilling the scriptures in Christ and by Christ, 
the true light, in all that are his, through the obedience of 
faith, were much of the substance and drift of his testimonies. 
In all which he was witnessed to be of God, being sensibly 
felt to speak that which he had received of Christ, and was 
his own experience in that which never errs nor fails. 

" But above all he excelled in prayer. The inwardness and 
weight of his spirit, the reverence and solemnity of his ad- 
dress and behaviour, and the fewness and fulness of his words, 
have often struck even strangers with admiration, as they used 
to reach others with consolation. The most awful, living, 
reverent frame I ever felt or beheld, I must say, was his in 
prayer. And truly it was a testimony he knew and lived 
nearer to the Lord than other men ; for they that know him 
most, will see most reason to approach him with reverence 
and fear. 

" He was of an innocent life, no busy-body nor self-seeker, 
neither touchy nor critical ; what fell from him Was very in- 
offensive, if not very edifying. So meek, contented, modest, 
easy, steady, tender, it was a pleasure to be in his company. 
He exercised no authority but over evil, and that everywhere 
and in all ; but with love, compassion, and long-suffering ; a 
most merciful man, as ready to forgive, as unapt to take or 
give an offence. Thousands can truly say, he was of an 
excellent spirit and savour among them, and because thereof 
the most excellent spirits loved him with an unfeigned and 
unfading love." .... 

" But as in the primitive times, some rose up against the 
blessed apostles of the Lord Jesus Christ, even from among 
those that had been turned to the hope of the gospel, and who 
became their greatest trouble, so this man of God had his 
share of suffering from some that were convinced by him, who, 



408 LIFE OF GEORGE FOX. 

through prejudice or mistake, ran against him, as one that 
sought dominion over conscience ; because he pressed, by his 
presence or epistles, a ready and zealous compliance with such 
good and wholesome things as tended to an orderly conversa- 
tion about the affairs of the church, and in their walking 
before men. That which contributed much to this ill work, 
was, in some, a begrudging of this meek man the love and 
esteem he had and deserved in the hearts of the people, and 
weakness in others, that were taken with their groundless 

suggestions of imposition and blind obedience." 

"In all these occasions, though there was no person the 
discontented struck so sharply at as this good man, he bore 
all their weakness and prejudice, and returned not reflection 
for reflection ; but forgave them their weak and bitter speeches, 
praying for them, that they might have a sense of their hurt, 
and see the subtlety of the enemy, to rend and divide, and 
return into their first love, that thought no ill. And truly 
I must say, that though God had visibly clothed him with a 
divine preference and authority, and indeed his very presence 
expressed a religious majesty, yet he never abused it, but held 
his place in the church of God with great meekness, and a 
most engaging humility and moderation. For, upon all occa- 
sions, like his blessed master, he was a servant to all, holding 
and exercising his eldership in the invisible power that had 
gathered them, with reverence to the head, and care over the 
body, and was received only in that spirit and power of Christ, 
as the first and chief elder in this age ; who, as he was there- 
fore worthy of double honour, so, for the same reason, it was 
given by the faithful of this day ; because his authority was 
inward, and not outward, and that he got it and kept it by 
. the love of God, and power of an endless life. I write by 
knowledge, and not report, and my witness is true, having 
been with him for weeks and months together on divers occa- 
sions, and those of the nearest and most exercising nature, 
and that by night and by day, by sea and by land, in this 
and in foreign countries : and I can say I never saw him 



ellwood's estimate op fox. 409 

out of his place, or not a match for every service or occa- 
sion. 

" For in all things he acquitted himself like a man, yea a 
strong man, a new and heavenly-minded man. A divine and 
a naturalist, and all of God Almighty's making. I have been 
surprised at his questions and answers in natural things, that 
whilst he was ignorant of useless and sophistical science, he 
had in him the foundation of useful and commendable know- 
ledge, and cherished it every where. Civil beyond all forms 
of breeding in his behaviour ; very temperate, eating little 
and sleeping less, though a bulky person. 

"Thus he lived and sojourned among us; and as he lived so 
he died, feeling the same eternal power that had raised and 
preserved him in his last moments. So full of assurance was 
he, that he triumphed over death ; and so even to the last, 
as if death were hardly worth notice or mention : recommend- 
ing to some with him the despatch and dispersion of an epistle 
just before written to the churches of Christ throughout the 
world, and his own books ; but above all, Friends, and of all 
Friends those in Ireland and America, twice over : saying, 
' Mind poor Friends in Ireland and America.' And to some 
that came in and inquired how he found himself, he answered, 
'Never heed, the Lord's power is over all weakness and 
death, the Seed reigns, blessed be the Lord.' ' 

Among a large number of contemporary testimonies to the 
exalted virtues and rare endowments of George Fox, which 
might be cited, that of Thomas Ellwood, who certainly was a 
competent judge, is particularly full as to the purity of his 
life, the meekness of his character, and the baptizing power 
of his ministry. 

Being endowed by Divine Wisdom with a remarkable gift 
of discernment, he was enabled to speak to the states of his 
auditors, "rightly dividing the word of truth." An instance 
of this was related by an aged female Friend, in these words : 
" And now, Friends, I will tell you how I was first convinced. 
I was a young lass at that time, and lived in Dorsetshire, 



410 LIFE OF GEORGE FOX. 

when George Fox came to that country ; and he having 
appointed a meeting to which people generally flocked, I went 
among the rest ; and in my going along the road, the query 
arose in my mind, what is it that I feel which condemneth me 
when I do evil, and justifieth me when I do well ? what is it ? 
In this state I went to the meeting. It was a large gathering, 
and George Fox rose up with these words: 'Who art thou that 
queriest in thy mind, what is it which I feel, which con- 
demneth me when I do evil, and justifieth me when I do well? 
I will tell thee what it is. Lo ! he that formeth the moun- 
tains and createth the wind, and declareth unto man what is 
his thought ; that maketh the morning darkness, and treadeth 
upon the high places of the earth; the Lord, the God of 
hosts, is his name. It is he by his spirit that condemneth 
thee for evil, and justifieth thee when thou doest well. Keep 
under its dictates, and it will be thy preserver to the end." 
To this narration the ancient Friend added, " It was the 
truth, the very truth, and 1 have never departed from 
it." 

His kindness and condescension to the young, may be illus- 
trated by the following passage from the testimony of John 
Taylor : " The Lord did wonderfully appear with him, for the 
gathering of people to himself, having given him the word of 
reconciliation to preach to the poor and needy, whereof I am 
a living witness. When I first went to him, he treated me in 
meekness like a lamb ; he took me by the hand and said, 
' Young man, this is the word of the Lord to thee, there are 
three scriptures thou must witness to be fulfilled : first, thou 
must be turned from darkness to light ; next, thou must come 
to the knowledge of the glory of God ; and then, thou must 
be changed from glory to glory ;' and this had such an impres- 
sion on on me, that I was fully satisfied he was sent of God, 
and the word of life was with him ; and what he said unto me 
was more effectual than all that I had ever heard from all my 
teachers before, to the settling and confirming me in the faith 
of Jesus Christ: and I praised the Lord that sent this his 



HIS PROMINENT CHARACTERISTIC. 411 

faithful witness with the gospel of peace and glad tidings to 
my soul." 

In his ministry and in his writings, he was remarkable for 
his frequent reference to the scriptures, which he was enabled, 
through divine grace, to expound clearly, and to apply perti- 
nently to every subject that came before him. These sacred 
records he considered of inestimable value, and he recom- 
mended their frequent perusal ; for, when read with the mind 
turned towards Him who " hath the key of David," they " are 
able to make wise unto salvation, through faith, which is in 
Christ Jesus." 

In all the relations of domestic life, his conduct was con 
formed to the christian standard. His widow, in her testimony 
concerning him, says, he was not a man of this world, but 
chosen out of it ; and his step-children have left on record an 
affectionate tribute to his memory. 

In contemplating the career of this extraordinary man, we 
cannot fail to perceive that his most striking characteristic 
was, simple obedience to manifested duty ; which, happily, is 
attainable by every sincere and devoted follower of the Lamb. 
When sent forth on his mission of love, the burden of his 
testimony was, that Jesus Christ teaches his people himself, 
through the influence of his Spirit, which is the light and life 
of the regenerated soul. They who come fully under the 
government of this Heavenly Power, are led by it to renounce 
the glory of the world and to follow the footsteps of the holy 
Redeemer. 

There is abundant evidence to show that many of the early 
Friends attained to this state, and became as lights in the 
world, as a city set upon a hill, that could not be hid. It has 
been remarked by an English writer, that " Quakerism is dis- 
tinguished particularly by the brevity of its articles of faith, 
and the rigour of its life. The merely doctrinal part of Qua- 
kerism consists in four articles only : The existence of God ; 
the authenticity of the scriptures ; the inspiration of the Holy 
Spirit ; and the divinity of Jesus Christ. But the moral code 



412 LIFE OF GEOEGE FOX. 

of Quakerism for governing the conduct of its members makes 
the most direct and specific war on the great besetting evils 
of life and society that has ever been attempted. Luxury of 
every kind is proscribed, not only in itself, but in its great 
consequences, war and slavery ; for it is clear that, without a 
desire for luxury, neither war nor slavery could arise." . . . 
" The most usual objection to Quakerism is, that it is by far 
too refined and spiritual a system for this world. But its 
votaries have proved, through the vicissitudes of two centuries, 
that it is eminently calculated to make men happier, wiser, 
and better. The great principles which the early apostles of 
the sect were the first to introduce successfully, have been 
adopted by thousands, who were not aware to what source 
they were indebted for them. These principles have gained 
ground rapidly, and must continue to widen their dominion 
over the hearts of men as society advances towards the chris- 
tian standard, for they lie at the very foundation of all true 
moral, intellectual, and political reforms." * 

The excellency of the principles held by the Society of 
Friends being now generally admitted, the inquiry arises, 
" Has it increased in numbers ? Or is it, as some have 
alleged, in a state of decline, and destined to extinction?" 
A brief examination of this question may not be inappro- 
priate. 

It appears, that of the great numbers convinced of Friends' 
principles through the ministry of George Fox and his coad- 
jutors, there were many who did not become members. t 
From the best estimate that can now be made, it is believed 
that in 1680, being ten years prior to the death of Fox, the 
Society, in Great Britain and Ireland, numbered 40,000 
members, t 

We have no means of estimating the number in the Ameri- 
can colonies, but it could not have been very considerable, as 

* Friends' Review, I. 358. 

t Tuke's Memoir of George Fox — Preface. 

I London Friend, 1852. 



STATISTICS RELATING TO FRIENDS. 413 

the settlement of Pennsylvania had not then been begun. 
The meetings of Friends in Holland and Germany were 
never very large, and it would probably be safe to estimate 
the aggregate number of Friends in all parts of the world, 
in 1680, at fifty thousand. During the subsequent fifteen 
years, no less than ten thousand Friends emigrated from 
Great Britain and Ireland, and settled in the American colo- 
nies. The tide of emigration, during the greater part of the 
18th century, was setting in the same direction, and even at 
this day it still continues, though greatly diminished, as regards 
the Society of Friends. 

Owing to various causes, but chiefly to emigration, the 
number of members in Great Britain is now greatly reduced, 
and but little exceeds eighteen thousand ; whereas there are, 
in the United States and Canada, from one hundred and 
twenty-five, to one hundred and fifty thousand, including the 
two main branches, or separate organizations, into which the 
Society is unhappily divided.* Both of these bodies hold the 
fundamental principles of the early Friends ; acknowledge 
Fox, Penn, and Barclay as standard authorities, support the 
same testimonies, worship in the same mode, and maintain the 
same form of church government. 

In addition to the numbers above stated, there are many 
others who attend the meetings of Friends, and hold the same 
principles, but not being in actual membership, are not in- 
cluded in this estimate. 

From these statistics it is manifest, that the Society of 
Friends has not diminished, but on the contrary has greatly 
increased, during the two centuries of its existence. It is, 
moreover, encouraging to reflect, that some of the practical 
views promulgated by George Fox, and which in his day met 

* The London "Friend," (1852,) estimates the number of Friends 
in the United States at 131,200, including both branches. The United 
States census of 1850, reports the number of meeting-houses belonging 
to friends to be 715, affording seats for 283,000 persons ; but the num- 
>w of members is not given. 



414 LIFE OF GEORGE FOX. 

with general opposition, are now held by very many who are 
in no wise connected with the Society of Friends ; thus show- 
ing that the same Divine Power, which called him to the great 
work of social reformation, is operating upon the hearts of 
mankind, perhaps more effectually than at any former 
period. 

There is, however, no reason to conclude that this Society, 
if it live up to its principles, will be less useful hereafter, than 
it has been in past ages. There is still a vast amount of false 
doctrine and useless ceremony in professing Christendom, — 
priest-craft continues to exert its baneful influence, — the spirit 
of war is yet unsubdued, — oppression invades the domestic 
hearth, and severs the dearest ties of our nature. Is it a 
time for those who ought to be the successors of Fox and 
Penn, and Barclay, to desert the standard of their profession, 
and go back to the world? 

If all who profess the doctrines, would follow the example, 
of the early Friends ; the " stress of whose ministry was 
conversion to God, regeneration and holiness; not schemes 
of doctrine and verbal creeds,"* then would we see in our 
day, a revival of the gospel spirit, and christian zeal, that 
actuated those sons of the morning. Then would there be a 
joining of hand in hand, and shoulder to shoulder, in 
supporting those noble testimonies that George Fox and his 
coadjutors so faithfully bore ; then would the Society become 
instrumental to elevate the standard of christian truth, and 
would say to others in the impressive language of example, 
" Come hither, I will show thee the bride, the Lamb's wife." 

* William Perm's Preface to George Fox's Journal. 



THE END. 



A DISSERTATION 



VIEWS OF GEOBGE FOX 



CONCERNING 

THE DOCTRINES OF THE CHRISTIAN CHURCH. 



CONTENTS. 



Introductory Remarks Page 415 

Immediate Revelation 417 

The Holy Scriptures 418 

The Father, Word, and Holy Spirit . . .422 
The Original and Present State of Man . 424 
The Atonement or Reconciliation . . . 426 



Letter of George Fox to Governor of Bar- 

badoes 431 

Summary 436 

Perfection 440 

Baptism 441 

The Lord's Supper 448 



A DISSERTATION ON THE DOCTRINAL VIEWS OF 
GEORGE FOX. 

The religion of George Fox and the early Friends was, in their view, 
a revival of primitive Christianity. They professed to teach no new 
doctrines. Having experienced in themselves the saving efficacy of 
Divine grace, their minds were enlightened by this holy influence, 
which they found to be a more sure reliance than the laborious efforts 
of human wisdom. 

We are taught by universal experience that the reasoning process 
cannot originate the elements of knowledge, either in natural or spiri- 
tual things. An acute intellect may promote knowledge by generalizing 
facts observed, and drawing conclusions from known premises ; but the 
basis of knowledge, in natural things, must be laid by observation and 
experiment. Hence the inductive method of reasoning, based on 
observation, and applied to useful purposes, has redeemed philosophy 
from the visionary theories of ancient times, and made it subservient 
to human progress. 

The insufficiency of human reason to lay the foundations of spiritual 
knowledge, is still more apparent. 

(415) 



416 A DISSERTATION ON THE 

All the saving knowledge we can have of God, and of duty, and the 
soul, must be witnessed in our own interior consciousness. The expe- 
rience of others, when communicated to us, may direct us to the foun- 
tain whence the water of life proceeds ; but we cannot participate 
in its healing efficacy by their experience ; we must apply in prayer to 
Him whose spirit of grace will be " in us a well of water springing up 
into everlasting life."* "And let him that is athirst come. And 
whosoever will, let him take the water of life freely." f This fountain 
of life and divine knowledge is opened in every sincere, devoted soul, 
"Because that which may be known of God is manifest in them, for 
God hath showed it unto them. "% 

Hence we find that the Most High, in his infinite wisdom, " hath 
chosen the foolish things of the world to confound the wise, and God 
hath chosen the weak things of the world to confound the things that 
are mighty," . . . "that no flesh should glory in his presence." § 

As in the first promulgation of the doctrines of Christ, he chose poor 
fishermen for his messengers, so in the revival of the gospel spirit 
among the primitive Friends, the great Head of the church made use of 
many instruments who had little of the world's wisdom or erudition to 
recommend them. 

The account which William Penn gives of these ministers, in his 
Preface to the Journal of George Fox, is worthy of especial attention. 

He says, "they were changed men themselves before they went about to 
change others."' .... '-They went not forth or preached in their own time 
or will, but in the will of God. and spoke not their own studied matter, but 
as they were opened and moved of his spirit with which they were well 
acquainted in their own conversions;" .... "The bent and stress of their 
ministry was conversion to God, regeneration and holiness ; not schemes of 
doctrines and verbal creeds or new forms of worship, but a leaving off in 
religion the superfluous, and reducing the ceremonious and formal part, and 
pressing earnestly the substantial, the necessary and profitable part; as all 
upon a serious reflection must and do acknowledge. They directed people 
to a principle, by which all that they asserted, preached, and exhorted 
others to, might be wrought in them, and known through experience to them 
to be true ; which is a high and distinguishing mark of the truth of their 
ministry ; both that they knew what they said and were not afraid of coming 
to the test. For as they were bold from certainty, so they required con- 
formity upon no human authority, hut upon conviction, and the conviction 
of this principle which they asserted was in them that they preached unto, 
and unto that directed them, -that they might examine and prove the reality 
of those things which they had affirmed of it. and its manifestation and 
work in man. 

" They reached to the inward state and condition of people, which is an 
evidence of the virtue of their principle, and of their ministering from it, 
and not their own imaginations, glosses, or comments upon scripture. For 
nothing reaches the heart but what is from the heart, or pierces the con- 

* John iv. 14 f Rev. xxii. 17. i Rom. i. 19. § L Cor. i. 27, 29. 



DOCTRINAL VIEWS OF GEORGE FOX. 417 

science but what comes from a living conscience, insomuch as it hath oAen 
happened, where people have under secrecy revealed their state or con- 
dition to some choice friends for advice or ease, they had been so particularly 
directed in the ministry of this people, that they had challenged their friends 
with discovering their secrets and. telling the preachers their cases ; yea, 
the very thoughts and purposes of the hearts of many had been so plainly 
detected, that they have, like Nathaniel, cried out of this inward appear- 
ance of Christ, 'Thou art the Son of God, thou art the King of Israel.' 

"The accomplishments with which this principle fitted even some of the 
meanest of this people for their work and service, furnishing some of them 
with an extraordinary understanding in divine things, and an admirable 
fluency and taking way of expression, which gave occasion to some to 
wonder, saying of them, as of their master, 'Is not this such a mechanic's 
son? how came he by this learning"?' 

"They came forth low and despised and hated as the primitive chris- 
tians did, and not by the help of worldly wisdom or power, as former re- 
formations in part have done; but in all things it may be said this people 
were brought forth in the cross, in contradiction to the ways, worship, 
fashion, and customs of the world, yea, against wind and tide, that so no 
flesh might glory before God. r ' 

This portrait of the primitive Friends, drawn by the hand of a master, 
is especially applicable to George Fox. 

It is no disparagement to his ministry, that he was not instructed in 
scholastic theology. Such an education would have only obstructed his 
progress, by piling up around him the rubbish of centuries, — the meta- 
physical subtleties of polemic divinity, — all of which it would have 
been necessary to remove, before the foundations could be laid of that 
pure, simple, sublime faith, which rests solely on the revelation of God 
in the soul. 

IMMEDIATE REVELATION. 

As the nature of the outward sun can only be known through the 
medium of its light, and as no definitions or descriptions can give an 
idea of light, without the sense of vision, so it is manifest that God, 
who is the sun of the spiritual world, cannot be made known by mere 
definitions or logical deductions. 

His light, — his grace, — the power of his eternal word shining into 
the soul, — can alone give us a true and saving knowledge of Him. 
This great truth was remarkably exhibited in the results that attended 
the ministry of the Lord Jesus. Although he spake as never man 
spake, being endowed with divine wisdom and power, through the 
spirit of the Father, who dwelt in him, yet none received his ministry, 
save those who were obedient to the inward teachings of the Spirit. 
"No man can come to me," he said, "except the Father, which hath 
sent me, draw him." * 

It was to this inward living power which draws the soul to God, that 

* John vi. 44. 

27 



418 A DISSERTATION ON THE 

George Fox appealed continually, and the burden of his ministry was, 
that "Jesus Christ teaches his people himself." 

This inward teaching through the immediate revelation of divine 
grace, was then, and still is, the fundamental doctrine of the Society 
of Friends. But they distinguish clearly between the teacher and the 
recipient, — between the light and the eye, — between the power of God 
and the conscience of man in which it is revealed. This faculty of the 
soul may be clouded by prejudice, benumbed by disobedience, and even 
" seared as with a hot iron,"* by long-continued transgression ; but the 
light itself, though obscured, or lost to our vision, remains ever the 
same, for the Divine nature is unchangeable. 

THE HOLT SCRIPTURES. 

As the discoveries of Divine Truth in every age must be consistent 
with each other, though varied in degree, according to the states and 
capacities of the people, George Fox appealed to the scriptures for 
confirmation of the doctrines he taught. These sacred records he con- 
sidered of inestimable value, but susceptible of being understood by 
those only whose minds are enlightened by the Holy Spirit, and who 
have experienced in themselves something of those spiritual realities 
which the inspired penmen describe.f 

Although he did not call the scriptures the word of God, because this 
title is appropriated by the sacred writers to the Son of God, — "the 
word that was in the beginning with God and was God," yet he 
believed they were " given forth by the Holy Spirit of God," and " are 
profitable for doctrine, for reproof, for correction, and for instruction in 
righteousness, that the man of God may be perfect, thoroughly fur- 
nished unto all good works." % 

The views of George Fox concerning the effect of Adam's transgres- 
sion, and the Divinity, atonement, and mediation of Christ, having been 
a subject of controversy with some who profess his doctrines, will re- 
quire a careful and unprejudiced investigation. In order to arrive at a 
just conclusion, it is necessary to collate a large number of his doctri- 
nal and controversial works, which, with his Journal, form eight octavo 
volumes. Nor can we enter fully into this subject without taking some 
notice of the doctrines then commonly held by those Protestant sects 
with whose members he was frequently engaged in controversy, because 
the expressions found in his works often relate to those opinions which 
he believed it his duty to oppose. 

On several occasions, he gave forth declarations of his faith, to refute 
the slanders of his enemies, but they were couched in scripture lan- 

* 1 Tim. iv. 2. f Works, VI. 35. Doctrinals, 743. 

j Letter to Governor of Barbadoes. 



DOCTRINAL VIEWS OF GEORGE FOX. 419 

gnage, and the question still recurs, In what sense did he understand 
the texts employed ? One of the most noted of these declarations, is 
his letter to the governor and council of Barbadoes, which is chiefly a 
collocation of scripture phrases. 

This letter will be given in the sequel, and placed in parallel columns 
with other explanatory passages, selected from his works, in order that 
the reader may judge for himself, in what sense George Fox understood 
the passages he quoted. 

It is not to be expected that all who read his works, or passages 
selected from them, will come to precisely the same conclusions with 
regard to his doctrines. The same may be said of the sacred scriptures, 
from which quotations are constantly made, for the purpose of support- 
ing a contrariety of opinions. This arises, in part, from the circum- 
stance, that for the full development of a great truth, it is sometimes 
necessary to present it under different aspects, all of which should be 
taken into view, in order to obtain a clear conception of it. 

One set of scripture texts is generally quoted by trinitarian writers, 
and another set by those who hold the opposite doctrines ; yet each may 
be equally sincere in thinking he holds the true scriptural doctrines, 
because those passages which express his own views are most familiar 
to him, and he overlooks the others, or construes them in accordance 
with his pre-conceived opinions. 

Like persons looking at a landscape from different standing points, 
they see it under different aspects of light and shade ; and objects which 
are conspicuous to one, may be hidden from another. 

How unwise it were, in this case, to quarrel with our neighbours, or 
to question their sincerity ! If we cannot change our standing-points 
so as to survey the whole ground, we ought at least to exercise charity 
towards others. 

Another cause of religious controversy is found in the ambiguity of 
language. Few words have a meaning so definite that they cannot be 
misunderstood, and many words in our language have several mean- 
ings. 

The hearer or reader, may attach to them a signification, entirely 
different from that intended by the speaker or writer. Moreover, we 
must consider that words are but symbols or signs of ideas, which, 
being held up before us, we who hear or read them must find in ourselves 
or elaborate the idea intended to be conveyed. If it ha3 never before 
been conceived in us, we may find it difficult to realize, what to another 
mind under different circumstances would be perfectly intelligible. 

There is yet another, and a principal difficulty in dealing with those 
ideas which relate to the being of God, and his manifestations to man. 
It is impossible for a finite creature, chiefly conversant with the objects 



420 A DISSERTATION ON THE 

of sense, to comprehend perfectly the being and attributes of an infi- 
nite spirit. 

In the scriptures of Truth, He is presented to us, — in the best way 
perhaps that human language could present Him, — under various 
figures or symbols borrowed from terrestrial forms, for " the invisible 
things of Him from the creation of the world are clearly seen, being 
understood by the things that are made."* 

In the bold imagery of oriental poetry, the author of the universe is 
sometimes represented, as a conqueror treading down his enemies, — as 
a tower of strength, a fortress of safety; and herein is signified his 
infinite power. 

Again, he appears as the tender parent of his intelligent creation, 
"a father of the fatherless, and a judge of the widow;" a shepherd 
that leads his flock in the green pastures, and causes them to lie down 
by the still waters of life, — symbols which beautifully illustrate his 
goodness and mercy. He is even represented as suffering under the 
infliction of evil ; — saying, " thou hast made me to serve with thy sins, 
thou hast wearied me with thine iniquities. "f 

His omnipresence is frequently represented under the most sublime 
figures, as a universal, all-pervading spirit, whom the heaven of heavens 
cannot contain ; yet he is said to dwell in the human soul, and to make 
his abode in the contrite heart. 

All these figures are truly emblematic in the sense used by the 
writers, and yet no one of them, taken by itself, conveys a perfect 
idea of the Deity. 

The same may be said of the figurative language, used to describe 
the character and offices of Christ, in the work of man's redemption. 
The language already in use was necessarily employed, and the terms 
derived from the ceremonial law were freely used in describing him, 
not only as a King and a High Priest, a shepherd, and a bishop, but 
as a " lamb slain," — a " passover sacrificed for us," — and a spirit of 
light and life in the soul. 

These figurative expressions, which, to the captious objector, may 
appear as discrepancies, present no real difficulty to the devout Chris- 
tian. He knows that the Infinite and Eternal cannot be comprised in 
the finite and the transient. He seeks not for a knowledge of God and 
of Christ in the formal definitions and nice distinctions of theology, 
but finds comfort and encouragement in the glowing language of the 
prophets and apostles, who wrote from a heavenly impulse, and de- 
scribed what they had known and felt of Divine life. 

If, in the passages to be cited from the works of George Fox, the 

* Rom. ii. 20. f Is. xliii. 24. 



DOCTRINAL VIEWS OF GEORGE FOX. 421 

reader shall find, at first, some obscurity or apparent discrepancies, let 
him go deeper, and they will probably be resolved by the increasing 
evidence of heavenly truth. It has been justly remarked that " a writer 
is not to be blamed because he is variously interpreted by his readers, 
or because the public masses have a degree of difficulty in conceiving 
his precise meaning. It will be so, if he has anything of real moment 
to say. . . . There has always been most of controversy, for this reason, 
about the meaning of the greatest authors and teachers."* 

About the middle of the seventeenth century, when George Fox began 
to teach and write, nearly all the Protestant sects, as well as the Catho- 
lics, held the doctrines of the Trinity, original sin, and vicarious satis- 
faction. 

The articles of the church of England, and the revised articles adopted 
by the Westminster Assembly, agree in the following doctrines — viz : 

1. "That in the unity of the Godhead there be three persons of one sub- 
stance, power and eternity, the Father, the Son, and the Holy Ghost. 

2. " Original sin standeth not in the following of Adam, but, together with 
his first sin imputed, it is the fault and corruption of every man that is natu- 
rally engendered of the offspring of Adam." .... "Therefore in every 
person born into this world it deserveth God's wrath and damnation. 1 ' 
"And this infection of nature doth remain, yea, in them that are regene- 
rate, whereby the flesh lusteth always contrary to the spirit." 

3. " We are justified, that is we are accounted righteous before God. and 
have remission of sins ; . . . only for our Lord and Saviour Jesus Christ's sake, 
his whole obedience and satisfaction being by God imputed to us." Or as 
the Westminister articles express it, " we are accounted righteous before God 
only for the merit of our Lord and Saviour Jesus Christ," &c.-j- 

These were the popular doctrines of that age, generally held by 
Episcopalians, Catholics, Presbyterians, Independents, and Baptists. 

And, moreover, it was maintained that justification precedes sancti- 
fication ; the former being derived from Christ's righteousness imputed 
to believers, for whom he died as a substitute to satisfy Divine justice ; 
the latter being wrought in man by the operation of Divine grace. 

It remains now to be considered whether George Fox accepted or 
rejected these popular dogmas; and if he rejected them, in what sense 
he understood the scripture texts generally adduced in their support. J 

* Bushn ell's God in Christ. f Xeale's Hist, of Puritans, II. 

J In this dissertation the selections from the writings of George Fox are taken 
verbatim from his Journal, first London edition, 1694; his Doetrinals, London 
edition, 1706; his "Great Mystery," London edition, 1659, and Saul's Errand to 
Damascus, London edition, 1654. 

References are also given to George Fox's W"orks, American edition, 1831, and 
to his Journal, Collins' New York edition, 1800. 



422 A DISSERTATION ON THE 

THE FATHER, WORD ASB HOLT SPIRIT. 

In "a testimony of what we believe of Christ before he was manifest in 
the flesh,'' &c, after quoting the text, 1 John. v. 7, George Fox thus pro- 
ceeds. " And ye professors who have given new names to the Father, the 
Word, and the Holy Ghost, as (Trinity, and three distinct persons,) and say 
the scripture is your rule for your doctrine, but there is no such rule in the 
scripture to call them by these new names, which the apostle that gave 
forth the scripture doth not give them, and because we do not call the 
Father, and the Word, and the Holy Ghost by your new names, therefore 
do you falsely say, that the Quakers deny Father, Son, and Holy Ghost; 
which we own in those names and sound words in which the Holy men 
of God speak them forth by the Holy Ghost, which ye give other new names 
to, and yet say ye have not the same spirit which they had that gave forth 
the scriptures. So which is to be followed? judge yourselves. But this is 
the record that God hath given unto us eternal life, and this life is in his 
Son. And we know that the Son of God is come, and hath given us a mind 
to know him, which is true, and we are in him that is true ; mark, that is, 
in his Son Jesus Christ, this same is very God and eternal life, and this we 
the people of God in scorn called Quakers, do witness."* 

In reply to Christopher Wade, who had asserted that " the Holy Ghost is a 
person, and that there was a trinity of three persons before Christ was born," 
George Fox says, "Thou knowest not him that is in the Father and the 
Father in him, glorified with the Father before the world began. And the 
scriptures doth not tell people of a trinity nor three persons, but the common- 
prayer mass-book speaks of three persons brought in by thy father the Pope; 
and the Father, Son, and Holy Spirit was always one/' f 

Priest Ferguson had asserted " that Christ and the Father, and the Holy 
Ghost are not one, but they are three, therefore distinct.'' George Fox re- 
plies, "This is the denying of Christ's doctrine, who saith, 'I and my Father 
are one;' and the Holy Ghost proceeds from the Father and the Son, and he 
was conceived by the Holy Ghost, and they are all one and not distinct, 
but one in unity; that which comes out from him leads the saints into all 
truth, (that ever was given forth from the spirit of truth,) and so up unto 
God the father of truth, and so goes back again from whence it came/'t 

In a postscript to a treatise entitled "The Man Christ Jesus the Head of 
the Church, and true Mediator in opposition to the papist head, their Pope," 
&c George Fox says, "Christ is the head of his church that he gathered 
out of the whole world unto his name; and he is in the midst of them a 
prophet, and a priest, and a shepherd, and a bishop, and a counsellor, and a 
king to rule in the hearts of his church, and to exercise those offices in his 
church. ''§ • 

Concerning the body of the Lord Jesus, George Fox remarks, that " some 
have been so bold as to say he is in heaven with a natural and carnal body ; 
but these have been some of the grossest sort of professors. And the most 
sort of professors say he is in heaven with a humane body. But these are 
not scripture terms or names, for if your vile natural and human bodies 
must be changed, and made like unto his glorious body, then how can ye 
say that Christ is in heaven with a carnal, natural, or humane body?'! 

* George Fox's Doctrinals, 446 ; and Works, V. 126. 

f George Fox's Great Mystery, 246; and Works, III. 397. 

X Ibid, 293 ; and Works, III. 463. 

I Ibid, v. 434 to 454: Doctrinals, 714 and 718. 

II George Fox's Works, V. 154; Doctrinals, 467. 



DOCTRINAL VIEWS OF GEORGE FOX. 423 

"Christ's body is not carnal, but spiritual, the first man was of the earth 
— earthly, the second man is the Lord from heaven — heavenly, and is a 
glorious body, — and the saints are made like unto his glorious body: there- 
fore the first state is carnal, the second glorious; so there is a natural body, 
and there is a spiritual body.'"* 

Concerning the true light of Christ and his Divinity, George Fox says, 
"the Papist and Protestant teachers which do oppose the true light of Christ, 
which enlightens every man that comes into the world, which is the life in 
Christ, who, with their darkness cannot comprehend it, though it shines in 
their darkness, and are haters of the light, because their deeds are evil, and 
will not come to it because it will reprove them : and so close their eyes 
and stop their ears to the light, which is the life in Christ, and so will not 
hear with their ears nor see with their eyes. So they are not like to be 
converted to Christ, to heal them when they stop their ears to the divinity 
of Christ, namely, his light, the life in him, which Christ commands them 
to believe in and walk in ; and yet without the light, the life in Christ, pre- 
tend to preach him in the flesh, and deny him in his divinity. And the 
apostle saith, " he had known Christ after the flesh, but henceforth he knew 
him so no more.' But what will the teachers, both of the Papists and Pro- 
testants say to this, that deny Christ the true light which enlightens every 
man that comes into the world ?"f 

From these, and many similar passages that might be quoted, we may- 
conclude that although George Fox acknowledged the scripture doctrine 
of "Father, Word, and Holy Ghost," yet he rejected the term Trinity, 
and the idea of tri-personality. 

The Word [or Logos] which " was in the beginning with God and 
was God," took flesh, or was manifest in the flesh. " He took not on 
him the nature of angels, but he took on him the seed of Abraham." 
" As the children are partakers of flesh and blood, he also himself took 
part of the same," J and "being found in fashion as a man, he hum- 
bled himself and became obedient unto death, even the death of the 
cross." | 

The body of Christ, glorified in heaven, is not carnal, but spiritual ; 
and " the saints are made like unto his glorious body." He, " the man 
Christ Jesus, is the head of the Church and true mediator," who " gave 
himself, to be head over all things, to his church, which is his body." 

The divinity of Christ is his light, || — the indwelling of divine power, — 
the divine Word (or Logos) which was, and is manifested in him, — and 
which, through him, gives life to all his members, for " it pleased the 
Father that in him should all fulness dwell." The eternal Word, or 
Holy Spirit, is the manifestation of God; — omnipresent, but invisible, 
yet made known to the quickened conscience as a reprover for sin ; — a 

* Works, III. 505 ; Great Mystery, 322. 

f George Fox's Works, VI. 479; Doctrinals, 1085. 

X Heb. ii. 14. § Phil. ii. 8. 

|] Works, VI. 479 ; III. 487 ; Doctrinals, 1085 ; Great Mystery, 310. 



424 A DISSERTATION ON THE 

" spirit of judgment and a spirit of burning" to the guilty soul, but to 
the obedient and pure in heart, a comforter in righteousness. 

THE ORIGINAL AND PRESENT STATE OF MAN. 

In a treatise of George Fox, "concerning the living God of truth, and the 
world's God in whom there is no truth, and also, how man and woman fell 
from the living God, and how the serpent became the God of the world," 
&c. r the following passages are found, to wit: "I say, as long as man and 
woman stood in God's counsel, and in obedience to his word, and wisdom, 
and power, by which all things were made and created, they stood in the 
perfect good and blessed estate, and in the dominion in God's righteous 
holy image and likeness, which did neither corrupt nor burden themselves 
nor the creation, but stood blessed and perfect in their good estate, which 
God, who is the only good, had placed them in." * * * * 

"Now the devil, the serpent that abode not in the truth, who was an 
enemy to man's prosperity and happiness, that tree of knowledge of good 
and evil, which God Almighty had forbidden man and woman to eat of, 
and told them, " In the day that they did eat thereof, they should die,' that 
[tree] did the serpent make his text of to beguile and deceive man and 'woman 
with, which God had forbidden man and woman to eat of." * * * * "So 
he was the father of this lie which Eve and Adam believed, and so came 
under the curse and condemnation, and lost their blessed state ; who, in- 
stead of having their eyes opened by disobeying God, the God of truth, the 
world's God out of truth blinded them."* * * * 

" So thinking to be made wise they became fools, which brought the rod 
upon the back of them, which also comes upon all their posterity in the fall."f 

"But the promise of God was to mankind, ' That the seed of the woman 
should bruise the serpent's head.' So hero was the first promise of Christ, 
which all the faithful hoped for and believed in, for their resurrection out 
of that fallen estate." * * * * 

"But ye may say that Adam and Eve were alive after this, else how could 
they have children afterwards? Yea, they were alive outwardly, but they 
died from the image and likeness of God, and righteousness and holiness 
which God Almighty made them in, and from that power, in which the 
Lord gave them dominion over all the works of his hands. 

" So the Lord God said, " Thou shalt not eat of the tree of knowledge of 
good and evil, for in the day thou eatest thereof, thou shalt surely die.' But 
the serpent said, "If ye eat thereof ye shall not surely die.' And they did 
eat, and disobeyed the Lord's voice and command, and did surely die; and 
so death passed upon all men, and all died in Adam." * * * * 

"Therefore, as Christ said, 'Go teach all nations, and baptize them in the 
name of the Father, Son and Holy Ghost.' Seeing all was dead in Adam, 
and so plunged into death, by disobeying the Lord and hearkening unto the 
serpent." "So all must be baptized with the baptism of Christ, with fire and 
the Holy Ghost; and all their disobedience, transgression, sin and corrup- 
tion ; and their chaff must be plunged down and burnt up by the baptism 
of Christ, before they can come into the paradise of God, and have right to 
eat of the tree of life. "J 

In a treatise entitled, "A distinction betwixt the prophets of God, Christ 
and his ministers, and the messengers of Satan," &c, George Fox says, 

* Works of George Fox, VI. 4, 5, 9 ; Doctrinals, 720-1. 

f Ibid, 723. t Ibid, VI. 9, 10, 11; Doctrinals, 724-25. 



DOCTRINAL VIEWS OF GEORGE EOX. 425 

"The Protestant priests, ministers and teachers, preach to the people, and 
teach them, both in public and private, that they must carry a body of sin 
and a body, of death, as long as they live on this side the grave ; and 
none can be made free from sin and this body of death, as long as they live 
upon the earth." "And they have so riveted this doctrine into the people, 
of carrying a body of sin and death, and not being made free from it while 
upon the earth ; that both the professors and the hearers, as well as the 
priests, plead for this body of sin, death and imperfection, while upon the 
earth ; and many of the teachers and professors are so ignorant, that they 
say the outward body or creature of man and woman, is the outward body 
of sin and death ; which doctrine is utterly false." .... After quoting 
Rom. viii. 19, 20, 21 ; and vi. 6, 7, 22, he adds: "So you may see here that 
the Romans, and the church of Christ and the apostles, as men and women 
were living, though the old man of sin was crucified.''* 

In discoursing with some persons in Ireland concerning election and re- 
probation, George Fox says. " I told them, though they judged our principle 
foolish, it was too high for them, and they could not with their wisdom com- 
prehend it; therefore I would discourse with them according to their capa- 
cities. You say, said I, that God hath ordained the greatest part of men for 
hell, and that they were ordained so before the world began, for which your 
proof is in Jude. You say Esau was reprobated, and the Egyptians and 
the stock of Ham ; but Christ saith to his disciples 'Go teach all nations,' 
and, 'Go unto all nations, and preach the gospel of life and salvation.' 
Now if they were to go to all nations, were they not to go to Ham's stock, 
and Esau's stock ? Did not Christ die for all 1 Then for the s'tock of Ham, 
of Esau .and the Egyptians. Doth not the scripture say, God would have 
all men to be saved 1 ?" * * * * 

" And though the apostle speaks of God's loving Jacob and hating Esau, 
yet he tells the believers; "We all were by nature children of wrath, as 
well as others.' This includes the stock of Jacob, (of which the apostle 
himself was, and all believing Jews were.) And thus both Jews and 
Gentiles were all concluded under sin, and so under condemnation, that 
God might have mercy upon all through Jesus Christ. So the election and 
choice stands in Christ; 'and he that believes, is saved; and he that believes 
not, is condemned already.' And Jacob is the second birth which God 
loved, and both Jews and Gentiles must be born again before they can enter 
the kingdom of God. And when you are born again, ye will know elec- 
tion and reprobation; for the election stands in Christ the seed, before the 
world began; but the reprobation lies in the evil seed since the world 
began."f 

From the passages above quoted, and others of similar import, it 
appears that George Fox rejected the doctrine of " original sin ;" he 
believed that the death denounced against man for transgression, and 
experienced by the first human pair, was the loss or suspension of 
Divine life in the soul: "They died from the image and likeness of God, 
and from righteousness and holiness," ..." which also comes upon 
all their posterity in the fall." That this fall from their first estate was 
caused by giving way to the evil suggestions of "the devil or serpent;" 

* Ibid, VI. 436 ; Doctrinals, 1052. 

f George Fox's Journal, American Edition, 1800, vol. II. p. 105-6 ; and London 
Edition, 1694, p. 331. 



426 A DISSERTATION ON THE 

and that the first birth, otherwise called the natural man, " receiveth 
not the things of the spirit of God, for they are foolishness unto him." 
They who fulfil the lusts of the flesh are in a reprobate state, being 
children of wrath ; but the election pertains to the second birth, for the 
promise is unto Christ the Seed, and to all who become " partakers of 
the Divine nature" through Him. 

But although the animal propensities which lead to sin are inherent 
in man, yet " sin is not imputed where there is no law;"* and conse- 
quently no guilt is imputed to infants. 

THE ATONHIST OH EECONCHI ATIO X . 

George Fox was asked by priest Stevens, "why Christ cried out upon 
the cross, ' my God, my God, why hast thou forsaken me V And why he 
said, 'If it be possible, let this cup pass from me ; yet not my will, but thine 
be done? 7 and 'I told him,' he writes in his journal, 'at that time the sins 
of all mankind were upon him, and their iniquities and transgressions, with 
which he was wounded ; which he was to bear and to be an offering for 
them, as he was man, but died not. as he was God. And so in that he died 
for all men, and tasted death for every man, he was an offering for the sins 
of the whole world. (This I spoke being at the time in a measure sensible 
of Christ's suffering, and what he went through.'' f) 

In a paper "concerning the church of Christ," &c, he says, "Christ took 
upon him the seed of Abraham; he doth not say the corrupt seed of the 
Gentiles. So according to the flesh, he was of the holy seed of Abraham 
and David; and his holy body and blood was an offering and a sacrifice for 
the sins of the whole world, as a Lamb without blemish, whose flesh saw 
no corruption. And so by the one offering of himself in the New Testa- 
ment and New Covenant, he has put an end to all the offerings and sacri- 
fices among the Jews in the Old Testament. And Christ, the Holy Seed, 
was crucified, dead and buried, according to the flesh, and raised again the 
third day; and his flesh saw no corruption. Though -he was crucified in 
the flesh, yet quickened again by the spirit, and is alive, and liveth forever- 
more ; and hath all power in heaven and earth given to him. and reigneth 
over all ; and is the one mediator betwixt God and man. even the man 
Christ Jesus. And Christ said, 'he gave his fle9h for the life of the world;' 
and the Apostle saith, 'his flesh saw no corruption;' so, that which saw no 
corruption, he gave for the life of the corrupt world to bring them out of 
corruption. And Christ said again, 'He that eateth my flesh, and drinketh 
my blood, hath eternal life; for my flesh is meat indeed, and my blood is 
drink indeed. And he that eateth my flesh and drinketh my blood, dwell- 
eth in me, and I in him.'' J 

Thomas Collier having asserted in print, that 'If Christ doth enlighten 
every man that cometh into the world,' &c, if this were truth, then Christ 
died in vain, and in vain hath Christ spoke of himself, saying, 'I am the 
way, the truth, the life, the light, 5 &o. George Fox replies ; " And none sees 
Christ the one offering, but with the light that cometh from him ; nor none 
knows the Saviour Christ Jesus, but with the light that cometh from him ; 
and that lets them see the body prepared, Christ who was the seed of 
Abraham according to the flesh, the one offering that ends all offerings ; and 

* Rom. v. 13. f Journal, I. 4; and London Edition, 1694, p. 4. 

X Journal, II. 367-8; and London Edition, 1694, 555. 



DOCTRINAL VIEWS OF GEORGE FOX. 427 

his blood that is the atonement which is the saints' drink, which who drinks 
shall live, with which their consciences are purged from dead works to 
serve the living God."* 

In answer to Thomas Moore, George Fox says : " The blood of Christ 
which satisfies the Father which the saints drink, and his flesh which they 
eat, which in so doing [they] have life, is that which the world stumble at; 
which who drinks lives forever. And the Apostle preached the word of 
faith in their hearts, and in their mouths, and the word reconciles to the 
Father; and hammers down, and cuts down and burns- that which sepa- 
rates from the Father; and over it gives the victory." -j- 

Philip Taverner, an opposer of Friends, uses this language: "The light 
which is in every man is but darkness being compared with a revelation 
of Christ in the saints." "Our justification hath its rise from what Christ 
hath done and suffered for us, not from what he hath done in us. Justifi- 
cation and sanctification are ever distinct in their nature, distinct one from 
the other; justification is not sanctification, nor sanctification, justification ; 
but two things really distinct in their nature." 

George Fox replies, " The light which every man that cometh into the 
world is lightened withal, is Christ, and this light reveals Christ, and is the 
saints' light, and this light is condemnation to the world which hates it. 
And no man knoweth justification, but as he knoweth it wrought within 
from Christ, and no man knows the seed that was offered, the sacrifice of 
the whole world, but as he knows it within through the faith ; and who are 
of the faith they are of Abraham, they are of the flesh of Christ, the flesh 
of him that suffered; and if men have not Christ within them, they have 
not justification ; and though they may talk of him without, and have him 
not within, such are reprobates that have not Christ within them ; repro- 
bate from Christ, from justification and sanctification both, but are of the 
generation that caused him to suffer; and justification and sanctification 
are one, not distinguished the one from the other in their natures, but are 
one in nature, not two things really distinct in their nature, but really one, 
for Christ our sanctification and justification, is he that sanctifies and justi- 
fies ; they are one in nature which is Christ, who is sanctification and justi- 
fication both ; and thou art rebuked which makes two of them and distinct, 
when it's but one thing, the same that justifies, sanctifies." J 

Philip Taverner asserts, moreover, that "If the fulfilling of the righteous 
law in us be justification, then Christ died in vain." 

George Fox rejoins, "He that fulfils the righteousness of the law in us, 
is Christ the justification ; hereby men come to know him that he redeems 
them from under the law, and they are led by the spirit; and they know 
he is their intercession and died not in vain, and he ends the law who ful- 
fils it. And he is the justification to every one that believes." J 

William Jeffries, another opponent, said "The spirit of Antichrist denies 
Christ come in the flesh, and says the light within is Christ, when at the 
best it is but the light of nature." * * * 

George Fox replies, "'the light which doth enlighten every man that 
cometh into the world,' is Christ, and none can confess him in truth, nor 
see him, nor lift him up, as the serpent was lifted up in the wilderness, but 
who be in the light which cometh from him. And by this thou hast over- 

* Works of George Fox, III. 212; Great Mystery, 121. 

f Ibid, III. 227 j Great Mystery, 131. 

% George Fox's Works, III. 487-8; Great Mystery, 310. 



428 A DISSEKTATION ON THE 

thrown thyself; for them that confess the light in them to be Christ, (which 
Christ saith he is the light), these do not deny Christ come in the flesh."* 

Among certain queries propounded to George Fox, and found in his tracr 
called "Saul's errand to Damascus," one was, " whether a believer be jus- 
tified by Christ's righteousness imputed, yea or no ?" 

He answered, " He that believeth is born of God ; and he that is born of 
God is justified by Christ alone without imputation. y f 

Timothy Trevor, having asserted "that he that doth not preach the death 
and resurrection and the man Christ Jesus, that rose from the dead at Jeru 
salem, preacheth not the gospel, whatsoever else he doth declare." 

George Fox answered, " He that preacheth Christ, must preach that Christ 
that died at Jerusalem, for he is the same to-day, yesterday and forever; the 
Lamb slain from the foundation of the world, which seed, Christ, breaks 
the serpent's head, and destroys death and the devil that went out of the 
truth ; and death being destroyed, the captivated one comes out by the power 
which is the gospel, and the prisoner of hope shows himself forth, and then 
the covenant of light and life is felt, and peace with God ; but the repro- 
bate, devil, death and destruction, antichrist, the beast and false prophet, 
may talk of Christ without, and he [be] not felt within ; such are then the 
reprobates."^ 

In a treatise entitled, "A distinction betwixt the prophets of God, Christ 
and his ministers, and the messengers of Satan," &c, he says, "Here you 
may see what men get by their outward knowledge ; for when Adam and 
Eve fed upon the tree of knowledge, then the Lamb was slain in them from 
the foundation of the world ; and when the Lamb Christ was manifest in 
the flesh, then they that were in this outward brutish knowledge and wisdom 
below, crucified Christ outwardly without the gates of Jerusalem; and 
after, when Christianity was spread up and down the world, and many got 
an outward form of Christianity and denied the power, and got into this 
brutish outward knowledge and wisdom below, they crucified to themselves 
Christ afresh, as in Hebrews, vi. 6.§ 

In his treatise, "concerning the living God of truth," &c, he says: "So 
Christ gave gifts unto men, first unto his twelve and seventy, before he was 
crucified and ascended. And it is also clear, that Christ gives gifts unto 
men after he ascended, for the work of the ministry ; and makes some evan- 
gelists, some pastors, some teachers, and some prophets, according to the 
Apostle's doctrine, Eph. iv."|| 

The following query being propounded to him, viz: " whether Christ in 
the flesh be a figure or not; and if a figure, how and what? He answers. 
" Christ is the substance of all figures, and his flesh is a figure ; for every 
one passeth through the same way as he did, who comes to know Christ in 
the flesh ; there must be a suffering with him before there can be a rejoicing 
with him. Christ is an example for all to walk after, and if thou knowest 
what an example is. thou wouldst know what a figure is to come up to the 
same fulness."^ 

In a paper entitled, " The man Christ Jesus the head of the church, and 

* Works of George Fox, III. 246 ; Great Mystery, 144. 

■j* Saul's Errand to Damascus, London Edition, 1654, p. 12 ; George Fox's 
Works, III. 

I Works of George Fox, III. 509 j Great Mystery, 325. 

§ Ibid, VI. 448; Doctrinals, 1062. 

|| Works of George Fox, VI. 22 ; Doctrinals, 733. 

% Works of George Fox, III. 596-7; Saul's Errand to Damascus, p. 12. 



DOCTRINAL VIEWS OF GEORGE FOX. 429 

true mediator, in opposition to the Papist head, their Pope, : ' &c., George 
Fox says, "Now it's clear, there is but one mediator betwixt God and men, 
the man Christ Jesus, who is head of his church ; and whosoever hath set 
up, or do set up other mediators betwixt God and man, than the man Christ 
Jesus, are in the apostacy from the Apostles' doctrine, and follow their own 
doctrines, and not the apostolical doctrine; for he is the one mediator be- 
twixt God and man, the one eternal, living God, creator of all, and Christ 
Jesus, by whom were all things, who gave himself a ransom for all men ; 
he is the alone one mediator betwixt God and man, who is the only head of 
his church, and his church do testify him so to be, that are come to Jesus 
their mediator ; who hath made their peace betwixt them and God, and so 
hath received him; who is come, and hath given them an understanding 
to know him ; and they that have him, have life everlasting."* 

From these passages, and others to be cited in the sequel, we cannot 
avoid the conclusion that George Fox rejected the commonly received 
doctrine of satisfaction or vicarious atonement. He did not believe in 
imputative righteousness, nor that Christ died as a substitute to satisfy 
the justice, or appease the wrath of God. 

He said to priest Stevens, that " the sins of all mankind were upon 
Christ, with which he was wounded, and to be an offering for as he was 
man, but died not as he was God." " He tasted death for every man," 
and " this I spoke," he says, " being at the time in a measure sensible 
of Christ's sufferings," which shows that he considered them inward 
and spiritual, being grieved and burdened with a deep sense of the sins 
of the world. 

We have seen that he speaks of " the blood of Christ which satisfies 
the Father, and which the saints drink ;" also of " the word of faith in 
their hearts and in their mouths, which reconciles to the Father." The 
reconciliation or atonement is wrought in man, for "God was in Christ 
reconciling the world unto himself." There can be no change in Deity. 

Therefore " Christ's blood, which is the atonement, is the saints 7 
drink ;"f it is spiritual, and it " purges the conscience," which nothing 
outward can do. 

This " blood or life of Christ Jesus is the alone atonement unto God," X 
the only thing that can produce that change in man which reconciles 
him to his heavenly Father. 

Justification is wrought within by the spirit of Christ, for man must 
be made just, before he can be accounted so by the righteous Judge of 
heaven and earth. 

Sanctification and justification are of one nature and from one 
cause: " So far as a man is sanctified, so far is he justified and no far- 
ther, for the same that sanctifies a man justifies him, for the same that 

* George Fox's Works, V. 454 ; Doctrinals, 717. 

f Works of George Fox, III. 212. Great Myst. 121. 

J Ibid, V. 365. Doctrinals, 646. 



430 A DISSERTATION ON THE 

is his sanctification, is his justification, and his wisdom, and his redemp- 
tion." He that knows one of them, knows all, he that doth not feel 
one of them, feels none of them at all, for they are all one."* 

Now it is admitted by all, that sanctification is the work of the Holy 
Spirit in man, and it is clear from the above expressions of George Fox, 
that he attributed justification and redemption to the same inward 
work of Divine Power. 

Nevertheless, he expressed a grateful sense of the benefit derived 
from Christ's work and sufferings without us, when he came in that 
"body prepared," to do his Father's will. "By the one offering of 
himself in the New Testament and New Covenant, he has put an end 
to all the offerings and sacrifices among the Jews in the Old Testa- 
ment."! 

There can be no doubt that his obedience in thus suffering for us and 
for all mankind, was acceptable to the Father, although his death 
brought stupendous judgments on those who caused him to suffer. 

After the death and resurrection of the Lord Jesus, there was a more 
abundant effusion of the Holy Spirit, which the Apostles attributed to 
his mediation. 

"Being," says Peter, " by the right hand of God, exalted and having 
received of the Father the promise of the Holy Ghost, he hath shed 
forth this which ye now see and hear." 

In a paper of George Fox, " concerning Christ the spiritual and Holy 
Head over his Holy church," he says, " Christ gathers into one, them 
that are scattered abroad, he who is the head of the church. For as 
Moses said, ' like unto me will God raise up a prophet, him shall ye 
hear. So all are to hear him, and believe in him for life and salvation. 
Now Christ, who was the holy offering and sacrifice, hath tasted death 
for every man: so every man may have comfort here, if they believe 
in the light, which is the life in the word, which lighteth every man 
that cometh into the world, 

" And he is a ' propitiation for the sins of the whole world,' and not 
only for the saints, the churches.'J 

From these expressions, it is evident that George Fox considered 
Christ as he is the eternal Word, " the light which lighteth every man 
that cometh into the world ;" to be the " propitiation," the means of 
securing Divine favour, to all who believe and obey him. 

He also held forth the holy Jesus, as an example for all believers. 

* George Fox's Works, III. 450. Great Mystery, 284. 

f Journal, II. 367-8. 

J Doctrinals, 586. "Works of George Fox, V. 292. 



DOCTRINAL VIEWS OF GEORGE FOX. 



431 



" Christ, in his people," he says, " is the substance of all figures, types, 
and shadows, fulfilling them in them, and setting them free from them ; 
but as he is held forth in the scripture letter without them, and in the 
flesh without them, he is their example or figure, which are both one, 
that the same things might be fulfilled in them that were in Christ 
Jesus : ' For even hereunto were ye called, because Christ hath suffered 
for us, leaving us an example that we should follow his steps : foras- 
much as Christ hath suffered for us, arm yourselves likewise with the 
same mind/ 

" Christ was our example in suffering and in holiness, and ' as he 
which hath called you is holy, so be ye holy in all manner of conversa- 
tion, because it is written, be ye holy, as I am holy/ "* 

In order to elucidate more fully the views of George Fox, the doctri- 
nal part of his letter to the governor and council of Barbadoes is here 
presented in parallel columns, with selections of other passages from his 
works. 



Lettebto Governor of Barbadoes. 

"Whereas many scandalous lies 
and slanders have been cast upon 
us, to render us odious : as that we 
do deny„God and Christ Jesus, and 
the scripture of truth," &c. 

This is to inform you, that all our 
books and declarations, which, for 
these many years, have been pub- 
lished to the world, do clearly tes- 
tify the contrary. 

Yet, notwithstanding, for your sat- 
isfaction, we do now plainly and 
sincerely declare, 

1. " That we do own and believe in 
God, the only wise, omnipotent and 
everlasting God, who is the creator 
of all things both in heaven and in 
the earth, and the preserver of all 
that he hath made ; who is God over 
all, blessed forever; to whom be all 
honour and glory, dominion, praise 
and thanksgiving, both now and for- 
evermore ! And we do own and 
believe in Jesus Christ, his beloved 
and only begotten Son, in whom he 
is well pleased ; who was conceived 
by the Holy Ghost, and born of the 
Virgin Mary; in whom we have re- 
demption through his blood, even 
the forgiveness of sins." 



Extracts from works of G. Fox. 

1. "So the blood of the Old Cove- 
nant was the life of the beasts and 
other creatures ; and the blood of 
the New Covenant is the life of 
Christ Jesus, who saith, ' except y*e 
eat my flesh, and drink my blood, 
ye have no life in you.' So the blood 
of the New Covenant is not accord- 
ing to the Old ; and so with this 
blood of the New Covenant must 
every one feel their hearts sprinkled, 
if they have life ; and in this New 
Covenant they shall all know the 
Lord, &c. And by this blood of 
Jesus, his life in the New Covenant, 
they are justified, in whom we have 
redemption and the forgiveness of 
sins; and Christ hath purchased his 
church with his own blood, his life, 
and their faith doth stand in his 
blood, which is the life of the Lamb. 

Therefore, the Apostle saith, ' If 
ye walk in the light as he is in the 
light, then have ye fellowship one 
with another, and the blood of Christ 
Jesus, his Son, cleanseth from all 
sin.' " f 



* Saul's Errand to Damascus, p. 8, and George Fox's Works, III. 592-3. 
| Vol. V. 363-4 j Doctrinals, 644-5. 



432 



A DISSERTATION ON THE 



2. " Who is the express image of 
the invisible God, the first-born of 
every creature, by whom were all 
things created, that are in heaven 
and that are in earth, visible and in- 
visible, whether they be thrones or 
dominions, principalities or powers; 
all things were created by him." 



, 3. " And we do own and believe, 
that he was a sacrifice for sin who 
knew no sin, neither was guile found 
in his mouth. And that he was 
crucified for us in the flesh, without 
the gates of Jerusalem ;" 



2. " Now all you that do profess 
Christ in words, and have a profes- 
sion of him in the flesh, and deny 
him in his light, in his Divinity 
' which enlighteneth every man that 
cometh into the world,' hear what 
Christ saith, 'Believe in the light;' 
and John, speaking of Christ, saith, 
'In him was life, and this life was 
the light of men ; and the light shined 
in the darkness, and the darkness 
comprehended it not ; and that was 
the true light which lighteth every 
man that cometh into the world ; and 
he was in the world, and the world 
was made by him, and the world 
knew him not : he came to his own, 
and his own received him not; but 
as many as received him, to them he 
gave power to become the sons of 
God, even to them that believed in 
his name.' " * * * * 

"And what is his name? The 
Light, the Word, Jesus, the Saviour, 
Christ, the anointed of God, con- 
ceived by the Holy Ghost," &c* 

3. " The saints are the temples of 
God, and God dwells in them, and 
walks in them ; and they come to 
witness the flesh of Christ, and they 
glorify him in their souls and bodies, 
and the Lord is glorified in their 
bringing forth much fruit. And they 
witness the seed, the one offering 
for sin and transgression, to be mani- 
fest within ; and such are not repro- 
bates that witness the one offering. 
Christ Jesus; and them that have not 
him within, they are reprobates." f 

"And so all the believers in the 
light, are the children of the light, 
and are grafted into Christ that died 
for them; and eats the flesh and 
drinks the blood of the heavenly 
man, and so feeds upon Christ Jesus 
their sacrifice. And so all the cir- 
cumcised in heart, men and women, 
feed upon the sacrifice, and are the 
royal priesthood offering up spiritual 



* VoL V. p. 198 j Doctrinals, 504. 
% Vol. V. p. 266 ; Doctrinals, 560. 



f Vol. III. 233 ; Great Mystery, 135. 



DOCTRINAL VIEWS OF GEORGE FOX. 



433 



4. "and that he was buried, and 
rose again the third day by the 
power of his Father, for our justifi- 
cation." 



5. "And we do believe that he 
ascended up into heaven, and now 
sitteth at the right hand of God." 



6. " This Jesus who was the foun- 
dation of the holy prophets and 
Apostles, is our foundation, and we 
do believe that there is no other 
foundation ;to be laid, but that which 
is laid, even Christ Jesus;" 



7. " who we believe tasted death 
for every man, and shed his blood 
for all men, and is the propitiation 
for our sins; and not for ours only, 
but also for the sins of the whole 
world. According as John the Bap- 



4. " And no man knoweth justifi- 
cation, but as he knoweth it wrought 
within from Christ, and no man 
knows the seed that was offered, 
the sacrifice for the whole world ; 
but as he knows it within through 
the faith, and who are of the faith 
they are of Abraham, they are of 
the flesh of Christ, the flesh of him 
that suffered."* 

5. "So if the 'vile body' be 
changed and fashioned like unto his 
glorious body, it is not the same, and 
consequently do not ye undervalue 
the Lord Jesus Christ and his body, 
ye that are giving such by-names to 
his body, as humane and humanity. 
Yea, some have been so bold as to 
say that he is in heaven with a na- 
tural and carnal body, but these have 
been some of the grossest sort of 
professors." f 

6. " None sees Christ the one offer- 
ing, but with the light which cometh 
from him, nor none knows the Sa- 
viour Christ Jesus but with the light 
which cometh from him ; and that 
lets see the body prepared, Christ 
who was the seed of Abraham, ac- 
cording to the flesh, the one offering 
that ends all offerings ; and his blood 
that is the atonement which is the 
saints' drink, which who drinks it 
shall live, with which their con- 
sciences are purged from dead works 
to serve the living God. And no 
one knows the foundation of God 
that standeth sure, nor feels it, nor 
sees it, but with the light which 
cometh from Christ, the foundation, 
that breaks down all other founda- 
tions ; which light that every man is 
enlightened withal, gives him the 
knowledge of the foundation of 
God." % 

7. " Whosoever hath not Christ 
within, are reprobates, and whoso- 
ever hath Christ within, hath the 
righteousness. 

" Now Christ that suffered, Christ 
that was offered up, is manifest 



* Vol. III. p. 487; Great Mystery, 310. 

t Vol. V. p. 154; Doctrinals, 467. J Vol. III. p. 212; Great Mystery, 121. 
28 



434 



A DISSERTATION ON THE 



tist testified of him, when he said ; 
' Behold the Lamb of God, that taketh 
away the sins of the world.' " 
John i. 29. 



8. "We believe that he alone is 
our Redeemer and Saviour, even 
the Captain of our Salvation, (who 
saves us from sin, as well as from 
hell and the wrath to come, and 
destroys the devil and his works) : 
who is the seed of the woman that 
bruises the serpent's head, viz., Christ 
Jesus, the Alpha and Omega, the 
First and the Last." 



9. u That he is, (as the scriptures 
of truth say of him), our wisdom 
and righteousness, justification and 
redemption ; neither is there salva- 
tion in any other ; for there is no 
other name under heaven given 
among men, whereby we may be 
saved. 

" It is he alone who is the Shep- 
herd and Bishop of our souls ; he it 
is who is our Prophet, whom Moses 
long since testified of, saying; <a 
prophet shall the Lord your God 
raise up unto you of your brethren, 
like unto me, him shall ye hear in 
all things, whatsoever he shall say 
unto you ; and it shall come to pass 
that every soul that will not hear 
that prophet, shall be destroyed from 
among the people.' " Acts ii. 22, 23. 



within, and the saints are of his flesh 
and of his bone, and eat his flesh 
and drink his blood, and not another. 
The Christ that ended the priesthood 
ended the offering, ended the tem- 
ple, ended the law and the first cove- 
nant ; the seed of God Christ Jesus, 
this [is] manifest within; he that 
hath him, hath life, justification, sanc- 
tification and redemption." * * * * 
"And none lifts up the Son of God, 
as the serpent was lifted up in the 
wilderness ; but as every one is in 
the light that the Son of God hath 
enlightened him withal, and then 
they know him that draws all men 
after him." * 

8. "But the seed of the woman is 
come that bruises the serpent's head, 
in which seed, Christ, all nations 
are blessed. 

" And all you who live and walk 
in this seed, you live in him that 
bruises the serpent's head, that liar, 
tempter and questioner : yea, and 
every one by this seed Christ, may 
be renewed up into the image of 
God, as Adam and Eve were in. 
from the beginning." -j- . . . 

9. " And I say, none come to wit- 
ness salvation, and to be saved, but 
who witness Christ within, their sanc- 
tification, justification and redemp- 
tion, and the others are reprobates. 
And all upon the earth that can talk 
of a righteousness without them, 
and sanctification and justification 
without them, and a Christ without 
them and not within them, they are 
reprobates ; for Christ is the right- 
eousness of God, and the sanctifica- 
tion and the justification of man, 
from the law and its w r orks, who 
stands between God and man. So 
he is the redemption who redeems 
man out of the fall which he fell 
into, and he doth sanctify him, and he 
doth justify him, and this is all found 
within ; and this not being found 
within, he is reprobate. And so 
none are saved but who witnesseth 
this within." t 



* Vol. III. 227-8 ; Great Mystery, 131-32. 

f Vol. VIII. 243 ; George Fox's Epistles, London, 1698, p. 499. 

% Vol. III. p. 293; Great Mystery, 175. 



DOCTRINAL VIEWS OF GEORGE FOX. 



435 



10. " He it is that is now come, 
and hath given us an understanding, 
that we may know him that is true ; 
and he rules in our hearts by his law 
of love and of life, and makes us 
free from the law of sin and death, 
and we have no life but by him : 
for he is the quickening spirit, the 
second Adam, the Lord from Hea- 
ven ; by whose blood we are cleansed, 
and our consciences sprinkled from 
dead works, to serve the living God." 



11. "And he is our mediator that 
makes peace and reconciliation be- 
tween God offended, and us offend- 
ing ; he being the oath of God, the 
New Covenant of light, life, grace 
and peace, the author and finisher 
of our faith. Now, this Lord Jesus 
Christ, the heavenly man, the Em- 
manuel God with us, we all own 
and believe in ; him whom the high- 
priest raged against, and said he had 
spoken blasphemy ; whom the priests 
and the elders of the Jews took 
counsel together against, and put to 
death ; the same whom Judas be- 
trayed for thirty pieces of silver, 
which the priests gave him as a 
reward for his treason; who also 
gave large money to the soldiers to 
broach an horrible lie, namely, ' That 
his disciples came and stole him 
away by night whilst they slept.' 
And after he was risen from the 
dead, the history of the Acts of the 
Apostles sets forth, how the chief 
priests and elders persecuted the 
disciples of this Jesus, for preaching 
Christ and his resurrection. This, 
we say, is that Lord Jesus Christ, 
whom we own to be our life and 



10. "The First Covenant was de- 
dicated with the blood, which was 
the life of all flesh ; but the New and 
Second Covenant Is dedicated with 
the blood, the life of Christ Jesus, 
which is the alone atonement unto 
God, by which all his people are 
washed, sanctified, cleansed and re- 
deemed to God ; so that their faith 
and testimony stands in the blood of 
the Lamb, the Life of Christ Jesus, 
fore-ordained before the world was, 
a Lamb without blemish, guilp, spot 
or sin, which cleanseth from all 
spots or sin, and washes and makes 
clean the garments." * 

11. "I say, none knows him as a 
mediator and a lawgiver, nor an 
offering, nor his blood that cleanseth 
them, but as they know him work- 
ing in them, and they be in the so- 
phistry of their divinity that know 
not the glory of the grace of Christ 
working in them." j- 

" None know the atonement of 
Christ but by the light within, and 
all be in the mystery of iniquity 
that be out of the light which cometh 
from Christ, the Covenant of God to 
Jews and Gentiles, and that ' gives 
them the light of the knowledge of 
the glory of God in the face of Christ 
Jesus.' " 

" Mark ! he saith, ' the light is that 
which gives the knowledge; and 
the light within doth set up another 
atonement; but they that do deny 
the light within, set up another 
atonement than Christ.' " J 



salvation." 

12. And as concerning the holy scriptures, we do believe that they were 
given forth by the Holy Spirit of God, through the holy men of God, who 
(as the scripture itself declares, 2 Peter, i. 21,) "spake as they were moved 



* Vol. V. p. 365 ; Doctrinals, 646. 

f Vol. III. 119-20; Great Mystery, 58. 

X Vol. III. p. 121 ; Great Mystery, 59. 



436 A DISSERTATION ON THE. 

by the Holy Ghost.' We believed, they are to be read, believed, and ful- 
filled, (he that fulfils them is Christ); and they are profitable 'for reproof, 
for doctrine, for correction, and for instruction in righteousness,, that the man 
of God may be perfect, thoroughly furnished unto all good works,' (2 Tim. 
iii. 10,) 'and are able to make wise unto salvation, through faith in Christ 
Jesus. 1 

"And we do believe that the holy scriptures are the words of God ; for it 
is said in Exodus, xx. 1, ' God spake all these words, saying.' &c, meaning 
the ten commandments given forth upon Mount Sinai. And in Rev. xxii. 
18, saith John. 'I testify to every man that heareth the words of the pro- 
phecy of this book ; if any man addeth unto these, and if any man shall 
take away from the words of the book of this prophecy,' (not the word,) 
&c. So in Luke, i. 20, ' Because thou believest not my words.' And in 
John v. 47, xv. 7, xiv. 23, xii. 47. So that we call the holy scriptures, as 
Christ and the Apostles called them, and holy men of God called them, viz: 
the words of God." * 

[The remainder of this letter relates chiefly to a slander cast upon 
Friends, " that they taught the negroes to rebel," which George Fox 
declares is " a most abominable untruth." See 325th page of this work, 
where the substance of it is given.] 

SUMMARY. 

The copious selections here given will enable the reader to form his 
own judgment on the points embraced in them. 

The author now offers a summary of what he apprehends were the 
views of George Fox on certain controverted points of doctrine. 

1. God is one, spiritual, omnipresent, omniscient, and omnipotent 
being, who has existed from all eternity, and is perfect in wisdom, 
goodness, justice, mercy, and truth. 

2. When, " in the beginning," he put forth his wisdom and power, 
saying, " Let there be light ;" this creative " Word" by which he spoke 
the worlds into being, was an emanation from himself, a manifestation 
of his wisdom and power, for " in the beginning was the Word [Logos,] 
and the Word was with God, and the Word was God." 

3. The same holy and divine Word was manifested in our first parents, 
as their light and life ; and while they were obedient to His teachings, 
they were preserved in the divine image in which they were created, 
but when they listened to the tempter, and transgressed the law, they 
fell, and became "carnally minded," which "is death." 

4. Infants do not inherit from Adam any guilt or sin, for " sin is the 
transgression of the law,"f and, " sin is not imputed where there is no 
law."* 

Nevertheless we do inherit animal appetites, whieh, if not restrained 
through obedience to the dictates of Divine grace, will lead to sin ; and 

* Journal of Oeorge Fox, II. 138 to 141, and London edition, 1694, p. 358. 
f 1 John iii. 4. $ Rom. v. 13, 



DOCTRINAL VIEWS OF GEORGE POX. 437 

this carnal nature is the first-birth, or earliest development in man ; 
for " that was not first which is spiritual, but that which is natural, and 
afterwards that which is spiritual/' 1 Cor. xv. 4G. In order that man 
may become a child of God, he must be " born again of incorruptible 
seed, by the Word [or Spirit], of God, that liveth and abideth forever." 
1 Pet. i. 23, 15. He thus becomes " a partaker of the divine nature." 

5. The Eternal Word, or Spirit of Christ was with the children of 
Israel in the wilderness, for, " they drank of that spiritual Rock that 
followed them, and that Rock was Christ."* 

He was also manifested to the inspired prophets, for in them " the 
spirit of Christ," " testified beforehand the sufferings of Christ, and 
the glory that should fo]low."f 

6. But the most full and glorious manifestation of the Divine Word 
or Logos, was in Jesus Christ the immaculate Son of God. In him the 
manhood, or son of man, was entirely subject to the Divinity. 

The Word that was in the beginning took flesh, or " was manifested 
in the flesh." "He took not on him the nature of angels, but he took 
on him the seed of Abraham." J " Of whom, as concerning the flesh, 
Christ came, who is over all, God blessed forever." Rom. ix. 5. There 
was in him no corruption, and the spirit of evil could have no power 
over him, as he said himself, " the prince of this world cometh and 
hath nothing in me." g 

7. The object of his coming is thus stated by himself. " To this end 
was I born, and for this cause came I into the world, that I should 
bear witness unto the truth." || The apostle Paul testifies that "God 
was in Christ, reconciling the world unto himself." If And John 
writes, " For this purpose the Son of God was manifested, to destroy 
the works of the devil." ** 

8. Being, "in all points tempted like as we are yet without sin,"ff 
he was an example to all succeeding generations, " a man approved of 
God by miracles, wonders and signs, which God did by him."J j His 
powerful preaching, his wonderful miracles, his patience under suffer- 
ing, and his triumphant resurrection, are to be attributed to the 
Divine Word, or Logos, who dwelt in him. He said, "the Father that 
dwelleth in me, he doeth the works," \\ "I can of mine own self do 
nothing : as I hear I judge, and my judgment is just because I seek not 
mine own will, but the will of the Father which hath sent me." |||| 

9. His agony in the garden of Gethsemane was doubtless occasioned 
by the sense he had of the sins of mankind, the burden of which lay 
upon him, and induced him to say, " My soul is exceeding sorrowful 

* 1 Cor. x. 4. f 1 Pet. i. 11. % Heb. ii. 16. § John xiv. 30. 

|| John xviii. 37. \ II. Cor. v. 19. »# 1 John iii. 8. ft Heb - iv - 5 - 
%X Acts ii. 22. £§ John xiv. 10. |||| John xiv. 30. 



438 A DISSERTATION ON THE 

unto death."* He was "baptized into death," he entered into sym- 
pathy and suffering for a fallen world, " he humbled himself, and be- 
came obedient unto death, even the death of the cross."! His obedi- 
ence iu drinking the cup of suffering was acceptable to God, for he 
"hath given himself for us, an offering and a sacrifice to God for a 
sweet-smelling savour." X 

Before his crucifixion it was said, "the Holy Ghost was not yet given, 
because Jesus was not yet glorified."! That is, it was not poured forth 
so abundantly as on the day of Pentecost. But after his resurrection, 
"he ascended up on high, he led captivity captive, and gave gifts unto 
men." || "Therefore," said Peter, "being by the right hand of God 
exalted, and having received of the Father the promise of the Holy 
Ghost, he hath shed forth this, which ye now see and hear." ** 

It may therefore be truly said that he is our " propitiation," " the 
mediator of the new covenant," through whom favour is received. 

10. "By him we have now received the atonement," ff that is, the 
reconciliation; for says the apostle, "If when we were enemies we were 
reconciled to God, by the death of his Son; much more, being reconciled, 
we shall be saved by his life." XX It ' 18 therefore the life, or in-dwelling 
power of Christ, that saves from sin ; "the law of the spirit of life in 
Christ Jesus makes free from the law of sin and death." || "Not by 
works of righteousness which we have done, but according to his mercy, 
he saved us by the washing of regeneration, and renewing of the Holy 
Ghost, which he shed on us abundantly through Jesus Christ our 
Saviour, that being justified by his grace, we should be made heirs 
according to the hope of eternal life." |||| 

11. Man has therefore no ability of his own to save himself or his 
fellow-man ; for although the believers were exhorted by the apostle 
to work out their own salvation with fear and trembling, "neverthe- 
less," he adds, " it is God who worketh in you both to will and to do of 
his good pleasure."*** 

We must wait for the influence of his grace, and when we co-operate 
therewith, he will enable us to overcome our spiritual enemies ; he will 
feed us with food convenient for us, even that spiritual food that comes 
down from heaven, and gives life to the soul. This is referred to by the 
Lord Jesus as his flesh and his blood, being the substance and the life 
communicated through him to every living member of his body, which 
is the church. 

12. The intimate union between Christ and his church is illustrated, 

* Mark xiv. 34. f Phil. ii. 8. £ Eph. v. 2. $ John vii. 39. 

|| Eph. iv. 8. ** Acts ii. 33. f f Rom. v. 2. jj Rom. v. 10. 

%$ Rom. vii. 2. |||| Titus iii. 5-7. *** Phil. ii. 12, 13. 



DOCTRINAL VIEWS OF GEORGE FOX. 439 

in the epistles of Peter and Paul, by two striking similitudes. One is 
that of a body having many members, of which Jesus Christ is the 
head;* the other, that of a temple, of which he is the chief corner- 
stone.f Now it is obvious that the head must be connected with the 
body, and the chief corner-stone is a part of the building. Therefore 
the conclusion appears to be inevitable, that the holy manhood of Christ 
— that is, the soul of him in whom the Holy Spirit dwelt without mea- 
sure — is now, and always will be, the head or chief member of that 
spiritual body which is made up of the faithful servants of God of all 
ages and nations. 

13. This view does not militate against the Divinity of Christ, which 
is his light and life — the indwelling of divine power — the Word or 
Logos which was and is manifested in him, and which through him 
gives life to all his members, for "it pleased the Father that in him 
should all fulness dwell," and " of his fulness have all we received, and 
grace for grace." The life is often called in the scriptures the blood, 
for " the blood is the life," or " the life is in the blood ;" and as in the 
natural body the blood conveys nourishment to every part, and sustains 
life in it, so in the spiritual body every living member is sustained by 
the life or blood of the Son of God. " To us there is but one God, the 
Father, of whom are all things, and we in him, and one Lord Jesus 
Christ, by whom are all things, and we by him." 

14. Holding these views, George Fox truly declared his belief in the 
scripture testimony concerning the divinity of Christ and his Sonship, 
his dying for the sins of the 'whole world, his acceptable offering or 
sacrifice, his being our propitiation and mediator with the Father. 

15. Nevertheless, I think it may be safely asserted that he rejected 
the incongruous and gross ideas generally connected with the doctrine 
of the Trinity, to wit : That there are three separate and distinct per- 
sons in the Godhead, — that the second of these persons, the Son, con- 
sented to make satisfaction to the first person, the Father, by being put 
to death, in order to appease his wrath or satisfy his justice, as a sub- 
stitute for guilty man, — and that the Father having imputed our sin to 
the Son, and inflicted on him the penalty, now imputes his righteous- 
ness to us, if we rely upon his merits. 

These unscriptural doctrines I find controverted in a document enti- 
tled " The Ancient Testimony of the Society of Friends," issued in 
Philadelphia, in 1843, by the Yearly Meeting held at Mulberry street: — 

"These devoted ministers of the gospel, [George Fox and others], as it 
was opened to them in the primitive purity, accordingly preached in life 
and doctrine the indispensable necessity of holiness, without which no man 

* Eph. iv. 15. Col. i. 8. Rom. xii. 4. I. Cor. xii. 12. 
f I. Pet. ii. 5, and 20—22. 



440 A DISSERTATION ON THE 

shall see the Lord ; and they placed justification where the apostle placed 
it, in connexion with being washed and sanctified, but not as preceding 
sanctification. 

" When they went forth in their ministry, they found the different profes- 
sors pleading for the impracticability of being free from sin in this life, 
while they considered themselves justified by faith in the Lord Jesus; 
alleging that our sins were imputed to him; that he suffered, instead of us, 
the penalty of infinite wrath and vengeance due to our sins, and thereby 
fully satisfied divine justice ; and they rested in the false hope that though 
they lived in sin, Christ was their surety, and they were saved by his im- 
puted righteousness. 

"They argued that, as God has made Christ to be sin for us, who knew 
no sin, that we might be made the righteousness of God in him ; therefore, 
as our sin is imputed to Christ, who had no sin, so Christ's righteousness is 
imputed to us, without our being righteous. 

"Friends bore a decided testimony against this sin-pleasing doctrine, 
declaring that, were the sentiment admitted that God was so reconciled 
with men as to esteem them just while they were unjust and continuing in 
sin, he would have no controversy with them, which would make void the 
great practical doctrines of repentance, conversion, and regeneration. 
Though Christ bore our sins, and among men was accounted a sinner, yet 
they denied that God ever reputed him a sinner, or that he died that we 
should be reputed righteous, though no more really so than he was a sinner. 

" They understood the apostle when he speaks of our being made the 
righteousness of God in Christ, to mean that we are to be made really 
righteous, and not by imputation merely ; for he argues against any agree- 
ment between righteousness and unrighteousness, light and darkness. Our 
Lord, in all his doctrines and precepts, enforces the necessity of good 
works ; and although, properly speaking, we are not justified for them, yet 
we are justified in them, agreeably to the Apostle James, ' Ye see then how 
that by works a man is justified, and not by faith only.' ' For as the body 
without the spirit is dead, even so faith without works is dead also.' " 

SUPPLEMENT. 

In addition to the doctrines examined in the foregoing pages, there 
were others held by George Fox and the early Friends, wherein they 
differed from most other professors of Christianity, but concerning 
which there is little diversity of sentiment among those who claim the 
name of Friends. The most prominent of these were his views on 
Christian Perfection, Baptism, and the Lord's Supper. 

ON PERFECTION. 

In the narrative of his life, we have seen that his mind was early 
impressed with the necessity of seeking after that " holiness, without 
which no man shall see the Lord." 

Salvation is not merely an exemption from the punishment due to 
sin, but consists in being delivered from the power and dominion of 
evil. 

The righteousness of Christ is not a cloak to cover the deformity of 
sin, but a fountain of healing waters to purify the soul. 



DOCTRINAL VIEWS OF GEORGE FOX. 441 

In the writings of George Fox, there are many passages asserting the 
doctrine of Perfection ; thus he says, "Christ, who is the first and last, sets 
man free, and is the resurrection of the just and unjust, the judge of the 
quick and dead ; and they that are in him, are invested with everlasting 
rest and peace, out of all the lahours and travails and miseries of Adam 
in the fall." * So that all in Christ may be always fresh and green ; for he 
is the green tree that never withers ; all are fresh and green that are grafted 
into him, and abide in him fresh and green, and bring forth, heavenly, fresh 
fruits to the praise of God. And though Adam and Eve fell from paradise, 
the Jews fell from the law of God, and many of the Christians fell from 
their prophecies, and erred from the faith, and the spirit, and the grace; 
and the stars have fallen, as was spoken of in the Revelations, yet the 
spirit, grace, faith, and power of God remains." y 

The doctrine of Christian perfection is neither more nor less than 
unreserved obedience to the divine will, through perfect love to God, 
which preserves the soul from the practice of sinning. The "law of 
the spirit of life in Christ Jesus," can make us "free from the law of 
sin and death ;" and through the operation of its sanctifying power, we 
may be " raised into newness of life," and become " partakers of the 
divine nature." This state of entire obedience and perfect love admits, 
however, of a growth in the truth ; for even in the most advanced stage 
of Christian experience, there is still much to be learned, and continual 
need of watchfulness and prayer. 

The example of the wise and good of every age, proves conclusively, 
that they who attain to the highest advancement in the spiritual life, 
are least disposed to claim any merit of their own ; for, being admitted 
to a nearer view of the divine perfections, they are led to think more 
humbly of themselves. This state of mind is beautifully illustrated in 
the description of the righteous when brought before the judgment-seat 
of Christ : " Then shall the righteous answer him, saying, ' Lord, when 
saw we thee an hungered, and fed thee? or thirsty, and gave thee 
drink ? when saw we thee a stranger, and took thee in ? or naked, and 
clothed thee? or when saw we thee sick and in prison, and came unto 
thee V And the king shall answer and say unto them, ' Yerily I say 
unto you, Inasmuch as ye have done it unto one of the least of these 
my brethren, ye have done it unto me.' " 

BAPTISM. 

It appears to have been the great work of George Fox and the early 
Friends, to draw the attention of mankind from a reliance upon the 
outward form, to an experience of the inward power of religion. 

They believed that the kingdom of Christ is the reign of God estab- 
lished in the soul, and that his baptism and supper are not material, 

* Journal, II. 124, and London edition, 1694, p. 346. 
f Ibid. 206. Idem. p. 412. 



442 A DISSERTATION OX THE 

but spiritual: being the substance typified by the "divers washings" 
under the law. the water baptism of John, and the Jewish passover. 

In the primitive Christian church, the converts from Judaism were 
long tenacious of the rites in which they had been educated. In rela- 
tion to them, George Fox remarks : 

•■ The apostle indeed was very tender of the people, while he saw them 
walk in simplicity, as in the case of those that were scrupulous about meats 
and days: but when the apostle saw that some drew them into the obser- 
vation of days, and to settle in such things ; he then reproves them sharply, 
and asks them, ' Who had bewitched them ?'".,.. !; In like manner he was 
tender concerning the baptizing with water; but when he saw they began 
to make sects about it, some crying up Paul, others Apollos, he judged 
them, and called them carnal, and thanks God he had baptized no more 
but such and such : declaring plainly that he was sent to preach the gospel, 
and not to baptize : and brought them to the one baptism by the one spirit, 
into the one body which Christ, the spiritual man, is the head of: and ex- 
horted the church. ' All to drink into that one spirit.' For he asserted in the 
church the one faith, which Christ was the author of: and one baptism, 
which was that of the spirit into one body ; and one Lord Jesus Christ, who 
was the spiritual baptizer, who John said should come after him."* 

The principal arguments generally advanced for water baptism, I 
propose briefly to examine. 

First. The example of Jesus Christ and his disciples is adduced to 
prove, that this is an ordinance intended to be perpetuated in the 
Christian church. For. it is said, he not only submitted to be baptized 
by John, but that his disciples, while he was with them, baptized more 
than John, and even after his ascension, and the effusion of the Holy 
Spirit, they still adhered to the practice of baptizing proselytes. 

In answer to this argument, it may be shown that he and his disciples 
conformed not only to the dispensation of John, who was his forerunner, 
but to that of Moses. He kept the Jewish festivals, and doubtless eon- 
formed to the whole Mosaic law ■ for he directed the man whom he had 
healed of leprosy, to go and show himself to the priest, and to offer 
for his cleansing those things that Moses commanded for a testimony 
unto them. He also said to his disciples, and to the people, ' : The scribes 
and Pharisees sit in Moses' seat : all, therefore, whatsoever they bid you 
observe, that observe and do, but do not after their works, for they say 
and do not." 

In like manner he submitted to the water baptism of John, which 
was of divine appointment, but intended, like the ritual of the law, to 
pass away, and give place to the more glorious dispensation of the 
gospel. 

While John was baptizing at iEnon, Jesus and his disciples came 

* Journal, New York Edition of 1500, Vol. L, p. 2S4-5 : and London Edition, 
1694, p. 229. 



DOCTRINAL VIEWS OF GEORGE FOX. 443 

unto the land of Judea and baptized, that is to say, the disciples bap- 
tized, for the evangelist states expressly, " that Jesus himself baptized 
not." (John iv. 2) .... " And when the Lord knew that the Pharisees 
had heard that Jesus made and baptized more disciples than John, he 
left Judea, and departed into Galilee." Here we may observe, the 
sacred historian does not say he baptized more than John, but that the 
Pharisees had heard such a report, and on hearing of it, Jesus removed 
into another place, as if to contradict it. The report was evidently 
false ; for how could his disciples, while in Judea, have baptized more 
than John, seeing that " Jerusalem and all Judea, and all the region 
round about Jordan, were baptized of him in Jordan"? 

As Christ, while in the flesh with his disciples, had kept the law, and 
commanded them to observe it, and had likewise submitted to the bap- 
tism of John, and permitted them to administer it, so, after his resur- 
rection, they continued to keep the ceremonial law, and to administer 
the water baptism of John, at least for a time. 

When Paul went up to Jerusalem, about twenty-seven years after the 
ascension of Christ, the disciples said to him, " Thou seest, brother, 
how many thousands of Jews there are which believe, and they are all 
zealous of the law." And Paul condescended to their prejudices so far 
as to purify himself, and to enter, with four others, into the temple, 
" until an offering should be offered for every one of them." It appears, 
further, that Peter was so filled with Jewish prejudices, eight years after 
the ascension of Christ, that it required. a remarkable vision to convince 
him that he ought to go into the house of Cornelius, to preach the 
gospel ; and after he had done so, " They of the circumcision contended 
with him, saying, ' Thou wentest in unto men uncircumcised, and didst 
eat with them/ " 

We are informed, moreover, that when Peter came to Antioch, Paul 
" withstood him to the face, because he was to be blamed. For before 
that certain came from James, he did eat with the Gentiles, but when 
they were come, he withdrew and separated himself, fearing them which 
were of the circumcision." 

Water baptism had been in use among the Jews for the admission of 
proselytes,* and after the coming of John the Baptist, it was held in 
still higher esteem; "for all men counted John that he was a prophet 

* " Baptism has been supposed by many learned persons to have had its origin 
from the Jewish church, in which, they maintain, it was the practice, long before 
Christ's time, to baptize proselyies or converts to their faith as part of the cere- 
mony of their admission. 'It is strange to me/ says Dr. Doddridge, 'that any 
man should doubt of this, when it is plain, from express passages in the Jewish 
law, that no Jew who had lived like a Gentile for one day, could be restored to 
the communion of his church without it.' " — Buck's Theo. Diet. 



444 A DISSERTATION ON THE 

indeed." It is therefore not surprising that some of the apostles should 
have administered this rite to their early proselytes even after these 
had received the baptism of the spirit, as in the case of Cornelius ; but 
it was obviously going back to the dispensation of John, after they had 
attained to the higher dispensation of Christ. John said of Christ, 
" He must increase, but I must decrease," which undoubtedly applied 
to the two dispensations ; for as the disciples became acquainted with 
the substance and the life, they were not to go back to the "beggarly 
elements." "Are ye so foolish?" said Paul to the Galatians; "having 
begun in the spirit, are ye now made perfect by the flesh ?" 

Among the primitive christians, water baptism was called the baptism 
of John; in contradistinction, no doubt, to the spiritual baptism of 
Christ. Thus it is said, " Apollos was an eloquent man, and mighty in 
the scriptures." . . . . " and he spake and taught diligently the things 
of the Lord, knowing only the baptism of John." .... "Whom 
when Aquila and Priscilla had heard, they took him unto them, and 
expounded unto him the way of God more perfectly." 

Again, we read that Paul said to certain disciples at Ephesus, " Have 
ye received the Holy Ghost since ye believed?" They answered, "We 
have not so much as heard whether there be any Holy Ghost." He 
inquired, " Unto what then were ye baptized V and they said, " Unto 
John's baptism." Then said Paul, "John verily baptized with the 
baptism of repentanee ; saying unto the people, they should believe on 
him which should come after him, that is, on Jesus Christ. When 
they heard this, they were baptized in the name of the Lord Jesus, and 
when Paul had laid his hands on them, the Holy Ghost came on them ; 
and they spake with tongues and prophesied." 

It may, perhaps, be concluded by some, that in this instance Paul 
had them again baptized in water, merely using a different form of 
words, which is an inference not clearly sustained by the text ; but if 
he did so, it must have been in condescension to the feelings or opin- 
ions of others, for he acknowledged that he had no commission to 
administer that rite. After alluding to the contentions of the disciples 
at Corinth, he thanks God that he had baptized but few among them, 
whom he names, and then he declares emphatically, " Christ sent me 
not to baptize, but to preach the gospel." 1 Cor. i. 17. 

As Paul planted more churches than any of the apostles, there is 
good reason to conclude that very few of his proselytes from among the 
Gentiles received the rite of water-baptism, and hence the example of 
the primitive church was far from being uniformly in favour of this 
rite. 

It was evidently the design of the blessed Jesus, by means of his 
example, his precepts, his sufferings, and the effusion of the Holy 



DOCTRINAL VIEWS OF GEORGE FOX. 445 

Spirit, to lead his disciples from the outward form to the inward life of 
religion ; and thus, when the typical dispensation was fulfilled in them, 
as it had been in their Divine master, they would come to see that Christ 
has disannulled and blotted out "the handwriting of ordinances, nailing 
it to his cross." 

It is manifest from the writings of the apostle Paul, that he attained 
to this state ; and he queries with the Colossians, " Wherefore if ye be 
dead with Christ from the rudiments of the world, why, as though 
living in the world, are ye subject to ordinances?" 

Secondly. The authority for the perpetuity of water baptism is 
deduced from the commission of Christ to his apostles : " Go ye there- 
fore and teach all nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost." Matt, xxviii. 19. 

In reply to the inference usually drawn from this text, it may be 
observed that water is not mentioned therein ; and the word 'baptizing* 
does not necessarily imply the use of water. The inquiry therefore 
arises, What baptism did Christ authorise his disciples to administer ? 
Was it his own spiritual baptism, or the typical baptism of John ? We 
may remember, John said, v I indeed baptize you with water unto 
repentance ; but he that cometh after me is mightier than I, whose shoes 
I am not worthy to bear ; he shall baptize you with the Holy Ghost 
and with fire." 

And our Saviour, after his resurrection, said to his disciples, " John 
truly baptized with water, but ye shall be baptized with the Holy 
Ghost not many days hence." Here are mentioned two kinds of bap- 
tism : one pertaining to the dispensation of John, the other to the dis- 
pensation of Christ. 

It may be objected that no man can baptize with the Holy Ghost. 
But there are numerous instances mentioned in the Acts of the Apos- 
tles, where, through their ministry, or the laying-on of their hands, the 
Holy Ghost was given. They had no such power of their own, but 
were instruments in the Divine hand. It is equally true that no man 
can preach the gospel without Divine assistance ; and when the gospel 
is preached " in the demonstration of the spirit and of power," it has, 
on those who are willing to receive it, a baptizing effect ; it brings them 
under the influence of that holy and Divine power which is signified by 
the name of the Father, and of the Son, and of the Holy Ghost. 

In the scriptures, the name of the Lord is often used as synonymous 
with his presence and power; as, for example, " Thy name is as oint- 
ment poured forth ;" " That thy name is near, thy works declare ;" 
" The name of the Lord is a strong tower ;" " By what power or by 
what name have ye done this ?" " And his name, through faith in his 
name, hath made this man strong;" "Repent and be baptized every 



446 A DISSEBTATION ON THE 

one of you, in the name of Jesus Christ." To be baptized in the name 
of Christ, is to be brought under the influence of his spirit; "For by 
one spirit are we all baptized into one body, whether we be Jews or 
Gentiles, whether we be bond or free ; and have been all made to drink 
into one spirit." Cor. xii. 13. It is worthy of note, that the Greek 
particle (fcj-), translated "into," in this text, and also in Kom. vi. 3, is 
the same that occurs in Matt, xxviii. 19, which may very properly be 
rendered, "Baptizing them into the name of the Father, and of the 
Son, and of the Holy Ghost." If baptism in water had been intended 
in this commission, we might suppose a literal and exact compliance 
with the form would have been observed ; but we do not read that it was 
so observed by the apostles in any instance. When they adminis- 
tered the rite, it was in the name of the Lord, or the name of Jesus 
Christ. 

The language in which Mark records this commission, corroborates 
the view I have taken of it. "Go ye into all the world, and preach 
the gospel to every creature. He that believeth and is baptized, shall 
be saved ; but he that believeth not shall be damned." Here salvation 
is made dependent upon belief and baptism ; but water not being men- 
tioned, we have no reason to suppose it was intended. On the contrary, 
there are conclusive reasons for believing it was not material, but 
spiritual baptism to which he alluded ; for this alone can save the soul. 
Peter tells us plainly that water baptism does not save ; for, after speak- 
ing of the eight souls "saved by water," in the ark, he says "the like 
figure [or rather the anti-type*] whereunto even baptism doth also 
now save us (not the putting away of the filth of the flesh, but the an- 
swer of a good conscience toward God), by the resurrection of Jesus 
Christ." 1 Pet. iii. 21. 

Simon Magus believed and was baptized with water, but not with 
the Holy Ghost ; yet he was so far from being saved, that Peter told him 
" he was in the gall of bitterness, and the bond of iniquity." 

Paul attributes salvation to " the washing of regeneration and re- 
newing of the Holy Ghost." He says, moreover, " As many of you as 
have been baptized into Christ, have put on Christ," which certainly 
implies a change of heart, that no outward baptism could effect. 

Thirdly. The advocates of water baptism cite in proof of their doc- 
trine the expression of Christ, " Except a man be born of water and of 
the spirit, he cannot enter into the kingdom of heaven." 

Here the context shows that he was not treating of baptism, but of 
the new birth; and he adds, " That which is born of the flesh is flesh, 

* Anti-type, the original word, should have been retained here : it means, 
"That of which the type is the representative." — Johnson. 



DOCTRINAL VIEWS OF GEORGE FOX. 447 

and that which is born of the spirit is spirit." "Water is coupled with 
the spirit to illustrate its purifying operation, in like manner as fire is 
coupled with it in the description of Christ's baptism, " He shall bap- 
tize with the Holy Ghost and with fire." It cannot be supposed that 
material fire is here intended, and there is no more reason to conclude 
that material water is alluded to in the text under consideration. The 
water which changes the heart is synonymous with the Holy Spirit, — 
it is that living water which, whosoever drinketh, shall never thirst. 

Fourthly. It is argued that, as circumcision was the seal of the old 
covenant, water baptism is the seal of the new covenant, and the rite 
prescribed for the admission of members into the church. But there is 
no scriptural authority for this conclusion ; the only seal of the new 
covenant mentioned by Christ or his apostles is, " The Holy Spirit of 
God, whereby ye are sealed unto the day of redemption." The only 
badge of discipleship required by the Divine Teacher consisted of the 
fruits of the spirit. M Ye shall know them by their fruits." "By this 
shall all men know that ye are my disciples, if ye have love one to 
another." 

Under the christian dispensation there are not two baptisms, but one 
only, as the Apostle Paul testifies, " There is one Lord, one faith, one 
baptism." Can there be any doubt that this is the spiritual baptism 
of Christ, comparable to " unquenchable fire," which burns up the chaff, 
while the wheat is gathered into the garner ? or like the refiner's furnace, 
in which the dross and tin are consumed, while the pure gold remains 
and constitutes the treasure of the heavenly kingdom ?" 

If water-baptism be a christian ordinance, as many allege, the inquiry 
may arise, Who is divinely appointed to administer it? Shall we go to 
those priests who claim the right by apostolic succession, when we know 
that the Papal hierarchy, through which they pretend to derive it, was 
utterly corrupt and apostate for a thousand years ? Or shall we admit 
the plea that a commission to preach, derived from human ordination, 
includes authority to baptize ; when we read in the scriptures that the 
apostle Paul, who had a real commission from on high to preach the 
gospel, was not sent to baptize with water? 

Let us consider, moreover, how many millions of infants die without 
water-baptism. Can we suppose that all these are lost for want of a 
rite which they were not capable of desiring or appreciating? There 
is, in the scriptures, no instance mentioned of infants being thus bap- 
tized, nor indeed of adults, born of Christian parents. These were 
considered already members of the church, by birthright, as may be 
inferred from the language of Paul. " The unbelieving husband is sanc- 
tified by the wife,-and the unbelieving wife is sanctified by the husband, 
else were your children unclean, but now are they holy." 1 Cor. vii. 14. 



448 A DISSERTATION ON THE 

In many cases, but probably not in all, water-baptism was adminis- 
tered to proselytes from among the Jews and heathens, in conformity 
with a usage among the Jews, and likewise in accordance with the 
example of John the Baptist; hence it was called John's baptism. 
There is no evidence that it was an institution of Christ, nor is it likely 
that he who " blotted out the hand-writing of ordinances," would have 
instituted other carnal ordinances in their stead ; or that he whose bap- 
tism was the anti-type of John's, should have directed the continuance 
of that decreasing typical dispensation. 

THE LORD'S SUPPER. 

This rite was not regarded by George Fox as a permanent institu- 
tion, but as pertaining to the Jewish passover, which Christ ate with 
his disciples. 

He says in his Journal, "A great deal of work we had with the priests 
and professors about this, and about the several modes of receiving it in 
Christendom, so called; for some of them take it kneeling, some sitting; 
but none of them all, that ever I could find, take it as the disciples took it. 
For they took it in a chamber after supper; but these generally take it 
before dinner; and some say, after the priest hath blessed it, it is "Christ's 
body." But as to the matter, Christ said, ' Do this in remembrance of me.' 
He did not tell them how oft they should do it. or how long ; neither did he 
enjoin them to do it always as long as they lived, or that all believers in 
him should do it to the world's end. The apostle Paul, who was not con- 
verted until after Christ's death, tells the Corinthians, that he had received 
of the Lord that which he delivered unto them concerning this matter, and 
relates Christ's words concerning the cup thus : ' This do ye, as oft as ye 
drink it, in remembrance of me;' and himself adds, 'For [as often as] ye 
do eat this bread, and drink this cup, ye do show the Lord's death till he 
come.' So, according to what the apostle here delivers, neither Christ nor 
he did enjoin people to do this always, but leaves it to their liberty [as oft 
as ye drink it, &c]. The Jews did use to take a cup, and to break bread 
and divide it among them in their feasts, as may be seen in the Jewish 
Antiquities ; so the breaking of bread and drinking of wine were Jewish 
rites, which were not to last always."* 

To show that the supper which Christ ate with his disciples was not 
a new ceremony, nor an ordinance to be perpetuated in his church, the 
following considerations are offered : 

First. It was the Jewish Passover which they partook of; for he said, 
" Go into the city to such a man, and say unto him, I will keep the 
Passover at thy house with my disciples." Accordingly, the supper 
eaten among the primitive christians was in imitation of it. Moshiem 
informs us that, " both the Asiatic churches, and those of Rome, fasted 
during the great week (so that was called in which Christ died), and 
afterwards celebrated, like the Jews, a sacred feast ; at which they dis- 

• 
* Journal, Vol. I., p. 285-6 ; and First London Edition, p. 230. 



DOCTRINAL VIEWS OF GEORGE FOX. 449 

tributed a paschal lamb, in memory of the holy supper." The eastern 
and western churches differed about the time and manner of observing 
this ceremony ; whence arose bitter disputes and much bloodshed after 
the church became corrupted. If the supper which Christ ate with his 
disciples, and which was imitated by the primitive churches, was in- 
tended to be observed as a permanent ordinance, who has a right to 
alter its form, or to omit some of its most interesting features, or to 
substitute for it another ceremony ? 

Secondly. "The apostle says, Acts x. 41, 'They did eat and drink 
with Christ after he rose from the dead/ And so they fulfilled Christ's 
words, that he would eat no more of the bread, nor drink of the fruit 
of the vine, until he drank it new with them in the kingdom of God. 
Mark xiv. 25. And again, Christ said, ' There are some standing here 
which shall not taste of death until they see the Son of man coming in 
his kingdom and power.' Matt. xvi. 28. And was not this fulfilled 
after Christ was risen, when he said, 'All power in heaven and earth is 
given unto me?' Then did he not come in power, and did not the dis- 
ciples see him in his kingdom, after his resurrection ?" * 

Thirdly. If any part of the ceremony observed by Christ and his 
apostles on that occasion, was enjoined by him as a new institution, it 
was certainly the washing of feet ; for he said, " If I then, your Lord 
and master, have washed your feet, ye also ought to wash one another's 
feet. For I have given you an example, that ye should do as I have 
done to you." John, xiii. 14, 15. This part of the ceremony, expres- 
sive of humility and purity of life, is omitted by nearly all Christendom. 

Fourthly. Christ said to his disciples, "I will not leave you comfort- 
less — I will come to you," and " Lo ! I am with you alway, even unto 
the end of the world." This was, to them, the second appearance of 
Christ. And to every regenerated soul he still appears in spirit, and is 
that substance and life which fulfils all the shadows and ceremonies 
of the law, and sets free from them. 

In a tract written by George Fox to show the distinction between the 
two suppers of Christ — namely, that of the Passover, which he ate with 
his disciples, and that which is mentioned in the third chapter of Reve- 
lations — he says: "After that Christ was ascended, and sat at the right 
hand of God, and the churches were gathered, as yet they were not 
come off from many outward elementary things. And did not Christ 
send John after he was ascended, to call the church to another supper, 
and said, "Behold, I stand at the door and knock: if any man will hear 
my voice and open the door, I will come in to him, and will sup with 

* George Fox's Works, VI. 283. 

29 



450 A DISSERTATION. 

him, and he with me ; he that hath an ear to hear, let him hear what 
the spirit saith unto the churches" ? 

In conclusion, it may be observed in relation to these two rites of 
water baptism and the eucharist, that George Fox had the same reason 
for their disuse that Paul had, when he thanked God that he had bap- 
tized so few among the Corinthians. 

They have given rise to sectarian distinctions ; and, in all ages of the 
christian church, there has been much controversy in relation to the 
form of their observance. And, moreover, there has been too much 
stress laid upon them, as though they had, in themselves, some saving 
efficacy. To water-baptism has been attributed the regenerating effect 
which the spirit of Christ alone can produce; and the symbols of bread 
and wine are even now regarded, by a large part of Christendom, as 
being, when consecrated by the priest, the very body and blood of 
Christ, 

It was, therefore, needful for the progress of truth, that these perni- 
cious errors should be exploded; and there was perhaps no way so 
effectual as their entire disuse by a body of self-denying, practical 
christians. As king Hezekiah "brake in pieces the brazen serpent 
which Moses had made/' because the children of Israel burnt incense 
to it," so did George Fox, from a persuasion of religious duty, abstain 
from the observance of ordinances not required under the gospel dis- 
pensation, and which had been the means of withdrawing the attention 
of many from the inward washing of regeneration, and from that bread 
of life which comes down from Heaven, and sustains the soul. 



A DISSERTATION 



VIEWS OF GEORGE FOX 



CONCERNING 



CHRISTIAN TESTIMONIES. 



CONTENTS. 



On the Christian Ministry . . . Page 452 

Divine Worship 456 

Public Fasts, Thanksgivings, and Holy- 
days 459 

Religious Liberty 460 

War and Military Services . . . . . . 461 

Capital Punishments, &c. .■ 463 



Oaths 465 

Slavery 466 

Temperance 472 

Dress and Address, Amusements, &c. . . 473 

Music, Painting, &c 475 

Conclusion 476 



A DISSERTATION ON THE VIEWS OF GEORGE FOX 
CONCERNING CHRISTIAN TESTIMONIES. 

It is interesting and instructive to trace, in the life and religious 
experience of George Fox, the germ, if not the full development of 
those noble testimonies borne by the Society of Friends, which are 
universally acknowledged to have had an important influence in alle- 
viating the sufferings, and promoting the happiness of man. When we 
consider the growth of religious liberty in Europe, and its firm estab- 
lishment in this country; when we hear of the many enlightened 
minds throughout Christendom, who are using their influence to advo- 
cate the principles of peace ; when we learn the progress that has been 
made, within the last century, in mitigating the cruelties of slavery, 
and promoting its extinction ; when we witness the blessed effects that 
flow from temperance, and are informed of the successful efforts em- 
ployed to improve the condition and discipline of prisons ; we cannot 
but believe that they who were the pioneers in these, and other kin- 
dred reformations, were instruments in the divine hand to promote his 
own beneficent purposes. 

(451) 






452 A DISSERTATION 

Christianity, considered as an inward and life-giving principle, is the 
root from which these, and all moral reformations, must spring. To 
him, therefore, the blessed Son of God, who "brought life and immor- 
tality to light through the gospel," must be attributed all the glorious 
results which flow from the gift of God through him. 

It was not long, however, before that light which shone so brightly 
in the morning of the gospel day, was obscured by the clouds of super- 
stition, or shut out by the barriers of human invention. After a long 
night of apostacy, the light began to arise once more with the Protes- 
tant Reformation ; but some of those who were first to hail with joy its 
dawning brightness, were more intent in speculating upon the causes 
which had obstructed its progress, than upon applying its discoveries 
to the promotion of practical righteousness. While Doctors of Divin- 
ity and Professors of Theology were earnestly engaged in a polemic 
warfare concerning abstruse points of doctrine, the mind of George 
Fox, remarkable for clearness of perception, and simple obedience to 
manifested duty, went more directly to the mark, and solved some of 
the most interesting problems of human existence. 

The happiness of man and his progress in the spiritual life, depend 
less upon his opinions, and more upon his principles, than is generally 
believed. Opinions concerning controverted points of Theology, — once 
considered so essential to salvation, — have, when maintained without 
charity, led to endless debates and frequent strife ; but the principles 
of righteousness implanted by the Most High and nourished by his 
grace, are of a practical nature, and bring forth those blessed fruits 
which redound to his praise. 

The principles of Christianity may appropriately be divided into two 
classes ; Doctrines and Testimonies. The most prominent and impor- 
tant of its doctrines having been examined in the preceding Disserta- 
tion, I now proceed to consider its Testimonies, as borne by George 
Fox, and subsequently advanced by his successors in the Society of 
Friends. 

The word Testimony has acquired among Friends a meaning some- 
what technical, but in strict accordance with its signification in several 
passages of the sacred volume. In this sense it means an open attesta- 
tion or profession of some moral or religious principle, and is gene- 
rally applied to those which have a practical bearing on the conduct of 
life. 

ON THE CHRISTIAN MINISTRY. 

One of the earliest testimonies developed in the religious experience 
of George Fox, was against a ministry founded on human authority, 
relying for its qualifications on human abilities, or learning, and main- 



ON CHRISTIAN TESTIMONIES. 453 

tained by pecuniary support. This is undoubtedly one of the greatest 
evils in Christendom, and the source whence other evils of great magni- 
tude have issued. 

When it was first made known to him, while walking alone in the 
fields, that " to be bred at Oxford or Cambridge, was not enough to fit 
and qualify men to be ministers of Christ," he wondered at it, for such 
was the belief in which he had been educated. And as he advanced 
further in religious experience, being himself inwardly called, by the 
great Head of the Church, to testify unto others that " which his eyes 
had seen and his hands had handled of the word of life," he perceived 
more clearly that the gospel ministry is a divine gift, which can only 
be rightly exercised by continual dependence on the giver. 

In a treatise, " concerning primitive ordination and succession," he 
shows conclusively, that, " to succeed the apostles in the same Holy 
Ghost, power and life, that they were in, is the only true succession ; 
for it signifies nothing to have the writings or deeds for an estate, un- 
less we come into the possession of it." 

If, like the Israelites, the christian traveller is not permitted to eat 
of the manna which was gathered yesterday, but must rely upon God 
for daily bread to sustain the soul, is it not equally needful that minis- 
ters of the-gospel, who are called to hand forth food to others, should 
administer only the bread which Christ hath, blessed, and appointed for 
each particular occ ion? As the apostle "filled up that which is be- 
hind of the afflictions of Christ, for his body's sake which is the church," 
so must the true ministers of the gospel be baptized at times, into a 
feeling of the state of the people. This inward and spiritual exercise 
was often allotted to George Fox, and to the other ministers who labour- 
ed with him. Sometimes, when assembled for Divine worship, they 
were required to wait long in silence, in order " to famish the people 
from words :" thus teaching them, by example, to seek within them- 
selves for the power and life of the gospel. 

The remarkable success of their ministry, cannot be attributed 
merely to the force of their arguments, or to the power of their elocu- 
tion ; but rather to that divine unction which attended them, adapting 
their discourses to the states of the people, and appealing to the witness 
for truth in the hearts of their auditors. Without this holy unction, 
the most learned and eloquent ministry is vain and unprofitable ; with 
it, the most illiterate may become instrumental in leading the soul to 
God. 

Nevertheless, the early Friends did not despise or neglect the advan- 
tage of mental culture. They acknowledged the evident intention of the 
Most High, that all His gifts should be improved, and that in the pro- 
per use and cultivation of our intellectual powers, while keeping them 



454 A DISSERTATION 

subservient to his spiritual law, we advance our own happiness and be- 
come better qualified to promote the welfare of others. 

It was not education to which they objected ; for many among them 
were well instructed in literature and science, and they advised that- 
all children should be instructed in useful learning, to prepare them 
for the duties of life. It was theological education as a preparation for 
the ministry, which received their decided condemnation. 

Every sincere christian who reads his bible and attends to the minis- 
trations of Divine grace in his own soul, is as capable of understand- 
ing the great truths of spiritual religion, as the most learned priest or 
theologian. Nay, he is more susceptible of religious progress ; for 
nothing has tended more to mar the beautiful simplicity of Christian- 
ity, than the false glosses and endless controversies of scholastic theo- 
logy. It is alleged, that after the Protestant Reformation, Theology 
assumed a very different aspect, and has further improved since the 
days of George Fox ; the studies now pursued being of a much more 
practical tendency. Admitting this to be true, it will be found on 
examination, that the root of the old tree, which has borne such bitter 
fruits, still remains. The ministry, in most of the churches in Chris- 
tendom, is restricted to those who have gone through a theological 
training. Without this training, and a form of human ordination, the 
highest spiritual gifts are not considered a sufficient qualification for 
the office. The whole of the female sex, although acknowledged to be 
the purer part of the church, are excluded from the ministry ; and yet 
it is evident that females were authorized to prophecy or preach in the 
primitive church. 

Now let us reflect on the consequences that have ensued, and must 
always follow, from such unwarrantable attempts to restrain the opera- 
tions of divine grace. If a woman of acknowledged piety believes her- 
self called to the ministry in one of those churches, she is not even 
allowed to offer her gift, or to make proof of her calling. The language 
of Paul concerning the inquisitive women of Corinth, who probably 
disturbed the church with questions, and were advised to." ask their 
husbands at home," is generally applied to prohibit all service of females 
in public worship (except in singing) ; not considering, that in the same 
epistle the apostle directs the manner to be observed by women while 
praying or prophesying.* By this perversion of the text, women are 
denied that Christian liberty which the gospel confers, and the church 
is deprived of their valuable services. The prophecy of Joel, quoted 
by Peter on the day of Pentecost, was evidently applied to the Christian 
church : "And it shall come to pass in the last days, saith God, I will 

* 1 Cor. siv. 34, 35, and si. 5. 



ON CHRISTIAN TESTIMONIES. 455 

pour out my spirit upon all flesh, and your sons and your daughters 
shall prophesy."* 

In most of the churches of Christendom, if a man of religious expe- 
rience and acknowledged piety should feel impelled, by a sense of duty, 
to express that which he believes has been given him for the benefit of 
others, he is not allowed to open his mouth in the congregation, unless 
he belong to the rank of the clergy. And, moreover, should he feel 
himself called to the Christian ministry, he must, before he can exercise 
his gift, spend years in the study of theology, pursuing a course marked 
out for him ; not exploring the broad field of religious knowledge, but 
walking in a path hedged up on either side by the rank growth of sec- 
tarian dogmas. 

The division of the church into two classes, clergy and laity, which 
finds no sanction in apostolic usage, has had a powerful influence in 
restraining the progress of Christian liberty. Like orders of nobility 
in a state, it is well calculated to perpetuate ancient usurpations, and 
to secure the reign of ecclesiastical domination. The titles assumed by 
the clergy, such as Reverend, Right Reverend, Holy Father, &c, have 
all sprung from that corrupt root in the human heart to which the gos- 
pel axe should be applied ; and it was in allusion to such titles, that 
Jesus Christ said to his disciples, "Be ye not called Rabbi; for one is 
your master, even Christ, and all ye are brethren." 

Another branch of the same corrupt system is the receiving of money 
as a compensation for preaching. When Christ sent forth his disciples, 
without purse or scrip, saying, " Freely ye have received, freely give ;" 
he certainly did not mean that they should make merchandize of the 
gospel. It is indeed true that the labourer is worthy of his hire, and 
it is reasonable that they who hire should pay him. But ministers who 
go forth at Christ's command, having his free gospel to preach, receive 
full compensation from the head of the church, and are not dependent 
on man for their reward. 

As in the outward and shadowy dispensation, they who ministered 
at the altar lived from the altar, partaking of the same outward sub- 
stance which they offered, so, in strict analogy, the ministers of the 
gospel live by the gospel, being sustained in the inward life by a por- 
tion of the same spiritual food they hand forth to others. The apostles 
did not receive salaries for preaching, nor even gifts, as a compensation 
for their services, but they wrought with their own hands to supply 
their natural wants. They were indeed authorized to seek, in their 
travels, those who were worthy, and there to " abide, eating such things 
as were set before them ;"f but this privilege belonged to every member 

* Acts ii. 17. f Matt. x. 11; Luke x. 8. 



456 A DISSERTATION 

of the Christian church, for all were regarded as brethren and sisters. 
It appears, however, that in some places Paul was so scrupulous that 
he would not use even this " power to eat and to drink," or, in other 
words, to live at the houses of the brethren, and thus to "reap their 
carnal things." This reasonable privilege he illustrates by reference 
to the legal provision, " Thou shalt not muzzle the ox that treadeth out 
the corn." 

But he "used none of these things;" he was willing "to suffer all 
things, lest he should hinder the gospel of Christ," making it, " with- 
out charge," and not abusing his power in the gospel.* In his memor- 
able address to the elders of the church at Ephesus, after warning them 
of the grievous wolves that should enter in among them, not sparing 
the flock, he refers to his own self-denying example, saying, " I have 
coveted no man's silver, or gold, or apparel ; yea, ye yourselves know 
that these hands have ministered to my necessities, and to them that 
were with me. I have showed you all things, how that so labouring 
ye ought to support the weak, and to remember the words of the Lord 
Jesus, how he said, - It is more blessed to give than to receive.' " f 

"What enormous evils have been brought upon the christian church 
by departing from this beautiful and consistent example ! Witness the 
poverty and degradation of Italy, Spain, and Portugal, — studded with 
convents, and adorned with splendid cathedrals, but polluted with 
licentiousness, oppressed by priests, and overrun by beggars. Even in 
Protestant England, the hierarchy sits like an incubus on the breast of 
the state, and threatens her destruction. Happy was it for her, and 
for the cause of religious liberty throughout the world, that Divine 
Providence raised up those numerous sects of dissenters, who, in various 
degrees, have approached nearer than the established church to the doc- 
trines and discipline of Christianity, and thus have been the means of 
mitigating the evils that always flow from a union of church and state. 
Among these dissenting churches, none have been so consistent and 
effective in their opposition to ecclesiastical domination as the Society 
of Friends. 

D I V I X E WORSHIP. 

The public worship of Almighty God is the most solemn service in 
which the human mind can be engaged, and has always been regarded 
by the Society of Friends as a testimony of primary importance. It is 
an open profession of our allegiance to the King of kings, an acknow- 
ledgment of our dependence upon his bounty and protection, and a 
necessary preparation for all other religious duties. It is only as we 
preserve our connection with the great Head of the Church, through 

* 1 Cor. ix. 4, 9, 11, 18. f Acts sx - 33 > 35 - 



ON CHRISTIAN TESTIMONIES. 457 

the invisible and eternal bond of the Spirit, that we can grow in grace 
and in the knowledge of our Lord and Saviour Jesus Christ. 

He has left for all his disciples the gracious promise, " Where two or 
three are gathered together in my name, there am I in the midst of 
them." 

He is the true Shepherd and Bishop of souls, and according to the 
doctrine of George Fox, still maintained by the Society of Friends, 
Christ teaches his people himself, " through the influence of his light, 
spirit, and power." It cannot be supposed by an enlightened mind, 
that outward observances have in themselves any efficacy to secure 
Divine favour. God looks at the heart, and regards with favour every 
sigh that proceeds from a contrite spirit, — every aspiration that ascends 
from an humble, devoted soul. 

Although in the infancy of our race, after man by transgression had 
lost the Divine image, outward sacrifices were offered as tokens or 
means of reconciliation, and were subsequently authorized by the 
Mosaic law ; yet these " carnal ordinances," that " could not make him 
that did the service perfect as pertaineth to the conscience," were only 
imposed until the time of reformation, and were abrogated by the 
coming of Christ. His law is spiritual ; and his kingdom being estab- 
lished in the hearts of his faithful followers, needs not those outward 
symbols which pertained to the ritual of the legal dispensation. 

God dwells not in temples made with hands, neither is he worshipped 
with men's hands, as though he needed anything. The sacrifice which 
he requires is a contrite heart, and the smoke of the incense that 
ascends up before him is the prayers of the saints. 

It is alleged in defence of ceremonial observances, that they are 
adapted to the weakness of our nature, and serve to fix the attention in 
time of public service. But there is reason to apprehend that, by fixing 
the attention on that which is outward, they withdraw it from inward 
and spiritual communion. Even the singing of hymns, or psalms, may 
have this tendency, especially when sung by persons to whose condi- 
tions they are not adapted. The best among christians are not always 
in a state of preparation to engage in vocal supplication, or to sing the 
praises of God ; and for those who are profane or indifferent to spiritual 
things, to take an active part in this public service, is but a solemn 
mockery that must obstruct the great purpose of divine worship. 

"The Christian dispensation," says Clarkson, "requires that all worship 
should be performed in spirit and in truth." It requires that no act of re- 
ligion should take place, unless the spirit influences an utterance ; and that 
no words should be used except they are in unison with the heart. 

" Now this coincidence of spiritual impulse and feeling with this act, is 
not likely to happen with public psalmody. It is not likely that all in the 



458 A DISSERTATION 

congregation will be impelled in the same moment to a spiritual song, or 
that all will be in the same mind or spirit which the words of the psalm 
describe. Thus how few will be able to sing truly, with David, if the fol- 
lowing verse should be brought before them, 'as the heart panteth after the 
water-brooks, so panteth my soul after thee, O God !' :: 

"To this may be added, that where men think about musical harmony, or 
vocal tunes in their worship, the amusement of the creature will be so 
mixed up with it. that it cannot be a pure oblation of the spirit : and that 
those who think they can please the Divine Being by musical instruments, 
or the varied modulations of their own voices, must look upon Him as a 
being with corporeal organs, sensible like a man of fleshly delights, and not 
as a spirit, who can only be pleased with the worship in spirit and in truth/' 

The influence of music on the passions is undoubtedly great — but 
transient. It may be made to excite or to soothe them ; but it appears 
to have no power to effect their subjugation. Even the melody of 
David's harp could only allay for awhile the evil spirit of Saul ; it had 
no power to subdue his inordinate affections, or to change his corrupt 
heart. The remarks made by Hersehell, a converted Jew, on visiting 
his fatherland, seem appropriate to this subject. After showing the 
spiritual nature of Christian worship, he thus proceeds : 

K I firmly believe, that if we seek to affect the mind by the aid of archi- 
tecture, painting or music, the impression produced by these adjuncts is just 
so much substracted from the worship of the unseen Jehovah. If the out- 
ward eye is taken up with material splendour, or forms of external beauty, 
the mind's eye sees but little of 'Him who is invisible;' the ear that is en- 
tranced with the melody of sweet sounds, listens not to the ' still small 
voice' by which the Lord makes his presence known."* 

The primitive Friends were mostly persons who had made a profes- 
sion of religion in other churches. They had experienced the unsatis- 
fying nature of ordinances and worship performed in the will of man ; 
their hearts panted for a nearer communion with God, and this they 
found by introversion of mind, and silent worship. They were fre- 
quently instructed by George Fox to ' hold all their meetings in the 
power of God." "With this purpose they sat down together in silence, 
endeavouring to withdraw their thoughts from all earthly objects, and 
to attain that stillness of the soul in which the impressions of Divine 
grace may be felt, and the voice of the true Shepherd distinguished from 
the voice of the stranger. 

As we come under the sanctifying influence of the Holy Spirit, our 
hearts are brought into communion with the Father and with the Son, 
and into fellowship one with another. It was said by the Divine Master, 
'■'whosoever shall do the will of my Father which is in Heaven, the same 
is my brother and sister, and mother." This holy relationship, which 
springs from the regenerating influence of Divine grace, is the most 

* Friends' Review, I. 236. 



ON CHRISTIAN TESTIMONIES. 459 

endearing tie that can bind us to each other. When brought fully 
under its government, we shall feel bound to assemble ourselves together 
for the worship of our heavenly Father, not merely as a duty incumbent 
on us, but as the source of our highest and purest enjoyment. While 
we acknowledge that Divine worship may be acceptably performed at 
our own firesides, or while our hands are employed in our usual avoca- 
tions, yet we know by blessed experience that strength is afforded by 
the presence and sympathy one of another, when we meet together in 
the right spirit, for the public worship of God. It is then the live coals 
that had been scattered are brought into mutual influence, increasing 
the glow and warmth of devotion ; then the living stones are brought 
together of which the temple of the Lord is built, where his holy influ- 
ence and presence are felt, and his pure worship known to our unspeak- 
able joy.* 

PUBLIC FASTS, THANKSGIVINGS, AND HOLY DAYS. 

Although George Fox, on several occasions, fasted from a persuasion 
of religious duty, yet he clearly saw that those public or national fasts 
proclaimed by the civil or ecclesiastical authorities, being ordered in the 
will of man, without divine authority, are not conducive to vital reli- 
gion, nor acceptable to God. Against such a fast, proclaimed by 
authority of Cromwell, he felt bound openly to testify ; saying, 

"This is not the fast that the Lord requires, 'To bow down the head like 
a bulrush for a day,' and the day following be in the same condition as they 
were the day before. To the light of Christ Jesus in your consciences do I 
speak, which testifieth for God every day, and witnesseth against all sin 
and persecution : which measure of God, if ye be guided by it, doth not limit 
God to a day, but leads to the fast the Lord requires, which is, 'to loose the 
bonds of wickedness, to undo the heavy burdens, to break every yoke and 
let the oppressed go free.' This is the fast the Lord requires, and this 
stands not in the transmission of times, nor in the traditions oi men.'* -j- 

Appointed days for public rejoicing and thanksgiving, are equally 
obnoxious to censure ; being an unwarrantable interference with reli- 
gious liberty, and generally attended with pernicious consequences, 
through the excessive indulgence of the appetites in eating and drink- 
ing. When we consider, moreover, that the days appointed for public 
thanksgiving, have in many instances been set apart to celebrate mar- 
tial achievements, and victories in which thousands of our fellow- 
creatures were slain by the warrior's sword, we must acknowledge that 
such demonstrations are inconsistent with the religion of our holy 
Kedeemer, whose kingdom is established in righteousness and peace. 

* Epistle of Bait. Yearly Meeting, 1851. 
f George Fox's Journal, II. 370. 






460 A DISSERTATION 

On such occasions, there is great cause for mourning and humiliation, 
in witnessing the wide departure from Christian principles on the part 
of some who profess to he the disciples of Christ. 

The Society of Friends, "being persuaded that no religious act can be 
acceptable to God unless produced by the influence and assistance of 
his Holy Spirit, cannot consistently join with any in the observance of 
public fasts, feasts, or holy-days. 

" Though exterior observances of a similar kind were once authorized 
under the law, as shadows of things to come, yet they who come to Christ 
will assuredly find that in him all shadows end.''* 

The Apostle Paul thus expostulates with some who had fallen from the 
true faith in these respects: "But now after that ye have known God, how 
turn ye again to the weak and beggarly elements, whereuntoye desire again 
to be in bondage Ye observe days and months, and times and years. I 
am afraid of you lest I have bestowed upon you labour in vain." f 

" Let no man judge you, in meat or in drink, or in respect of a holyday, 
or of the new moon, or of the Sabbath days ; which are a shadow of things 
to come, but the body is of Christ." J 

"We," says Barclay, "not seeing any ground in scripture for it, cannot be 
so superstitious as to believe that either the- Jewish Sabbath now continues, 
or that the first day of the week is the anti-type thereof, or the true Chris- 
tian Sabbath; which, with Calvin, we believe to have a more spiritual 
sense : and therefore we know no moral obligation by the fourth command- 
ment, or elsewhere, to keep the first day of the week, more than any other, 
or any holiness inherent in it." "But first, forasmuch as it is necessary that 
there be some time set apart for the saints to meet together to wait upon 
God ; and that secondly, it is fit at sometimes they be freed from their other 
outward affairs; and that thirdly, reason and equity doth allow that ser- 
vants and beasts have some time allowed them, to be eased from their con- 
tinual labour ; and that, fourthly, it appears that the Apostles and primitive 
Christians did use the first day of the week for these purposes; we find 
ourselves sufficiently moved for these causes to do so also, without super- 
stitiously straining the scriptures for another reason : which that it is not 
there to be found, many Protestants, yea, Calvin himself, upon the fourth 
command hath abundantly evinced. And though we therefore meet, and 
abstain from working upon this day, yet doth not that hinder us from 
having meetings also for worship at other times." § 

ON RELIGIOUS LIBERTY. 

The primitive Friends were the most consistent and efficient advo- 
cates of religious liberty. They granted to others, in its fullest extent, 
that which they claimed for themselves, — freedom to worship God 
according to their convictions of duty. The other dissenters in Eng- 
land, while claiming toleration for themselves, and for most of the Pro- 
testant sects, generally concurred with the Established Church in 
denying its extension to the Roman Catholics : but the Friends could 

* Discipline of Baltimore Yearly Meeting, p. 26. 

f Gal. iv. 9—11. + Col. ii. 16, 17. 

§ Barclay's Apology, Prop. XL, $ IV. 



ON CHRISTIAN TESTIMONIES. 461 

make no such distinctions, — they held that the sovereignty of conscience 
belongs to God, and that no human power has a right to invade it. 
Other Protestant Churches, while suffering under persecution, had 
advocated the doctrine of religious toleration ; but when they attained 
to power, they too generally forgot their liberal professions. The 
Friends, in their government of Pennsylvania, secured religious liberty 
to all, not placing it on the ground of humane toleration, but establish- 
ing it as an inherent right. 

"It has, perhaps, been scarcely enough remarked," says a late writer in 
the Edinburgh Review, "that with the Quakers alone, of all Christian com- 
munities, religious freedom is matter of faith, not matter of opinion. Other 
churches have advocated toleration because they did not like being perse- 
cuted — through policy, — through confidence in a just cause, — through a mild 
and Christian spirit;, or simply through lukewarmness ; the Quakers alone 
with the unswerving earnestness of men who combat for their creed." 

But, while asserting the freedom of Conscience in all that relates to 
religious duty, they did not seek to screen from legal punishment, those 
who, under pretence of religion, violated the moral law ; nor did they 
deny the right of the church to admonish its members for dereliction of 
duty, and to exclude from its communion, such impenitent offenders as 
could, not be reclaimed. 

ON WAR AND MILITARY SERVICES. 

That war is inconsistent with the principles of Christianity, appears 
to have become a settled conviction in the mind of George Fox, at an 
early period in his religious experience. When he was twenty years 
of age, he was much grieved at hearing a proposition, that he should 
become a soldier in the auxiliary band ; and two years later, while con- 
fined in the house of correction at Derby, he refused to accept a cap- 
taincy which was offered him in the Parliamentary army. 

" I told them," he writes in his journal, " from whence all wars arose, 
even from the lusts, according to James' doctrine; and that I lived in the 
virtue of that life and power that took away the occasion of all wars." In 
a declaration of the Society of Friends presented to the king in 1660, and 
preserved in the journal of George Fox, they say : " Our principle is, and 
our practices have always been, to seek peace and ensue it, to follow after 
righteousness and the knowledge of God, seeking the good and welfare, and 
doing that which tends to the peace of all. We know that wars and fight- 
ings proceed from the lusts of men, out of which lusts the Lord hath re- 
deemed us, and so out of the occasion of war." 

"Our weapons are spiritual, not carnal, yet mighty through God, to the 
pulling down of the strong holds of sin and Satan, who is the author of 
wars, fighting, murder and plots. Our swords are broken into ploughshares, 
and spears into pruning-hooks, as prophesied of in Micah, iv. Therefore 
we cannot learn war any more, neither rise up against nation or kingdom 
with outward weapons." * 

* George Fox's Journal, I. 421-425. 



462 t A DISSERTATION 

The precepts of Christ in his sermon on the mount, requiring us to 
love our enemies, and to do good to them that hate us, have always 
been accepted by Friends in their plain and obvious meaning, as a pro- 
hibition, not only of revenge, but of all those principles and passions 
which lead to war. Christianity, as taught and exemplified by the Son 
of God, is emphatically a religion of love ; it ascribes " Glory to God 
in the highest," and breathes " peace on earth and good will to men.'-' 
God is love, and he that dwelleth in love, dwelleth in God, and God in 
him. The effect of Divine Love when cherished and obeyed without 
reserve, is to cast out or subdue all that is opposed to its own nature ; 
there can be no enmity or strife where it prevails, for he who loves God 
supremely, is led by the same principle, to love his neighbour as him- 
self; and while under this holy influence, he is more willing to suffer 
injury, than to inflict it upon others.* 

It is the christian's duty to suffer rather than contend, to "overcome 
evil with good/' and to subdue hatred by love. The wisdom of God is 
manifest in this, that the greatest triumphs of Christianity have been 
achieved through suffering : for nothing is so effectual, in subduing the 
fierce passions of men, as the meekness and patience of those who are 
fully imbued with the christian spirit. Love is the proper and only 
efficient antagonist of hatred. As well might we expect to extinguish 
fire by adding fuel, as to extinguish the spirit of war, by exhibiting or 
using the weapons of destruction. 

It is a well-established historical fact, that christians during the first 
two centuries did not bear arms, but maintained the doctrine that war 
is forbidden under the gospel. 

« Tertullian, in alluding to a large portion of the Roman armies, after 
Christianity had been widely spread over the world, expressly assures us, 
that ; not a Christian could be found among them.'" 

"Irenaeus, Justin Martyr, and others, furnish conclusive evidence that the 
Christians of their day bore the most ample testimony to the incompatibility 
of war with the religion of the gospel — and that many of them sealed their 
testimony with their blood. Clemens of Alexandria speaks of Christians 
as 'the followers of peace.' and says expressly, that they 'used none of the 
implements of war.' Lactantius, another early Christian, alleges, that 'it 
can never be lawful for a righteous man to go to war.' " " The evidence 
upon this point is fully sustained by the early opponents of Christianity. 
Celsus, who lived towards the close of the second century, accuses the Chris- 
tians of his day, 'of refusing to bear arms, even in cases of necessity.' 
Origen, the defender of Christianity, does not deny, but admits the fact, and 
justifies it on the ground that war was unlawful."' j 

The ancient Waldenses, and the Bohemian Brethren, — forerunners 
of the Protestant Reformation, — maintained the same doctrine, and 

* Baltimore Yearly Meeting Epistle, 1851. 

f Friends' Keview, I. 338 : and Dymond on War, Clarkson, &c. 



ON CHRISTIAN TESTIMONIES. 463 

thousands of them laid down their lives in martyrdom, rather than 
resort to warlike weapons for their defence. 

Let those who profess to be the ministers and disciples of Christ only 
embrace and inculcate this doctrine ; then may we hope to see an end 
of those vast armaments by which Christendom is now oppressed, and 
the adoption of measures for the preservation of peace, more consistent 
with the precepts and example of our holy Redeemer. 

If it be objected that a nation, by assuming a peaceable attitude, and 
forbearing to provide military defences, would invite aggression, and 
fall a prey to the rapacity of its neighbours, we need only point to the 
early history of Pennsylvania, where, for seventy years, peace, secu- 
rity, and unexampled happiness were enjoyed, by adhering to the 
peaceable principles of Christianity, although surrounded by savages 
inured to war. Those who profess the christian name, are too generally 
deficient in the christian spirit ; and there is a great want of faith in 
the providence of God, who watches over us continually, and causes all 
things to work together for good, to them that love him. 

Militia trainings, or musters, being a preparation for war, and an 
avowal of warlike intentions, are considered, by the religious Society 
of Friends, a violation of christian principles. The fines levied for 
non-attendance at musters, being also considered an equivalent for 
military service, arid not as an ordinary tax levied upon all, they can- 
not voluntarily pay such levies ; and therefore suffer the distraining of 
their goods as a result of their christian testimony against war. 

ON CAPITAL PUNISHMENTS, THE REFORMATION OF CRIMINALS, AND 
TREATMENT OF THE INSANE. 

George Fox, during his first imprisonment at Derby, having refused 
to accept the offer of a commission in the army, was thrust into that 
part of the jail allotted to felons ; and here his mind became painfully 
exercised concerning the practice of putting men to death for larceny. 

He wrote to the judges, showing that the death penalty for such 
offences, was contrary to the scriptures, and to the spirit of God, which 
leads to judgment and mercy. It is not certain that his mind was then 
brought to see the impropriety of capital punishments in all cases, but 
this was the germ of that religious concern for the reformation of 
criminals, and the substitution of confinement with labour, instead of 
the death penalty, which, originating with the Society of Friends, has 
spread and extended its influence, until it has been felt, in some degree, 
throughout Christendom. 

The criminal code of England was then extremely severe, and public 
executions, even for minor offences, were very frequent. The Friends 



464 A DISSERTATION 

of Pennsylvania exempted from the penalty of death about two hundred 
offences, which were capitally punished under the laws of England.* 

They reserved the death penalty for wilful murder only, which, per- 
haps, was as far as they could then advance ; for all their laws were 
subject to revision by the British government. Subsequently, they saw 
further, and becoming fully convinced that society has no right to cut 
short the term of human life, they were among the first to advocate the 
abolition of capital punishments. 

The argument for this measure may be briefly stated as follows : 

The proper ends of punishment in all criminal cases are : First, to 
reform the offender : secondly, to deter others from crime : thirdly, to 
obtain restitution or compensation.! Society has no more right than 
individuals, to execute vengeance upon its offending members. " Avenge 
not yourselves," says the apostle of the Gentiles, " but rather give place 
unto wrath : ' Vengeance is mine, I will repay/ saith the Lord." 

The death penalty can neither reform the criminal, nor procure resti- 
tution. Of the three ends proposed, it can, at best, effect but one, that 
is, to deter others from crime. How far it subserves this purpose, has 
of late years become a subject of serious examination, and many reflect- 
ing minds have arrived at the conclusion, that it tends to promote crime, 
rather than prevent it. 

It was remarked by Elizabeth Ery, who had great opportunities of 
observation among prisoners, that "the frequent public destruction of 
life has a fearfully hardening effect upon those whom it is intended to 
intimidate. 

" While it excites in them the spirit of revenge, it seldom fails to lower 
their estimate of the life of man, and renders them less afraid of taking it 
away in their turn, by acts of personal violence. 1 ' .... " Capital con- 
victs/' she says, "pacify their conscience with the dangerous and most fal- 
lacious notion, that the violent death which awaits them, will serve as a 
full atonement for all their sins." J 

We may urge, as another objection to the death penalty, that it is 
irrevocable. If an innocent man suffers, society cannot restore him to 
life, and it is well known that, through the uncertainty of evidence, many 
such have been executed. A third objection is, that criminals often escape 
all punishment, through the repugnance of jurors to find a verdict in 
capital cases ; whereas, if the penalty were imprisonment at labour, for 
a length of time proportioned to the offence, convictions would be more 
certain, and all the ends of punitive justice would be attained. 

The penitentiary system, and other means adopted for the reformation 

* J. R. Tyson's address on the 200th anniversary of the birth of Penn. 

f See Dymond's Essay on Morality, III. chap. XIII. 

t Observations on the Visiting, &c, of Female Prisoners, quoted by Dymond. 



ON CHRISTIAN TESTIMONIES. 465 

of criminals, have claimed a large share of attention from the Society 
of Friends, both in England and the United States, and their assiduous 
efforts have not been without encouraging results. Perhaps no philan- 
thropic efforts have ever attracted more attention, or been attended with 
happier effects, than the visits of Elizabeth Fry to Newgate, and other 
prisons of Great Britain. 

The treatment of the insane, for the improvement of their condition, 
having originated in the same philanthropic feelings, may be appro- 
priately noticed here. 

About the year 1794, an asylum for the insane, called the Retreat, 
was built by the Friends in England, and a system of mild treatment 
commenced, which was so humane and successful as to attract general 
attention.* 

Prior to that time, the insane were everywhere governed by harsh and 
coercive treatment, which arose from erroneous views of the malady. 
It was then considered incurable, and even contagious ; hence the more 
violent were terribly coerced, and the melancholic were left to their own 
insane ideas. The gentle measures pursued in Friends' Retreat, and the 
means adopted to promote the comfort and quietude of their patients, 
had the happiest tendency in allaying excitement, and restoring tran- 
quillity to their perturbed minds. Other institutions followed their ex- 
ample, and from that period is dated a new era in the treatment of the 
insane. 

OATHS. 

At the time when the Society of Friends arose, there were frequent 
and radical changes in the British government, to secure which, oaths 
of allegiance and supremacy, often inconsistent with each other, were 
imposed upon the people. These oaths, and all others, George Fox felt 
bound to decline, being persuaded that swearing, in all eases, and in 
every form, is inconsistent with the precepts of Christ, and the spirit 
of the gospel. 

Convinced of the demoralizing tendency of this practice, he wrote to 
the court at Derby, during his imprisonment there, in the year 1650, 
admonishing them to " take heed of imposing false oaths upon the peo- 
ple, or making them take oaths which they could not perform." 

He subsequently gave forth a paper at the Lancaster assizes, showing 
that swearing is positively forbidden by " our Lord and Master, who 
says, ' Swear not at all ; but let your communication be yea, yea, and 
nay, nay : for whatsoever is more than these cometh of evil/ '* This is 
also corroborated by that injunction of the apostle James, "My breth- 

* London "Friend," 6th month, 1852. 
30 



-±66 A DISSERTATION 

ren, above all things swear not, neither by heaven, nor by earth, nor 
by any other oath, lest ye fall into condemnation." These precepts of 
Christ and his apostle, were understood literally, and without limita- 
tion, by the primitive Christians, and being so accepted by the Society 
of Friends, they felt bound to bear an uncompromising testimony against 
oaths of every kind. This testimony subjected them to great sufferings 
and long imprisonments, but their faith enabled them to wear out the 
rod of persecution by patiently enduring its infliction, until the laws 
were modified and relief afforded. 

The argument against oaths may be briefly stated as follows : 

1. They have a demoralizing tendency. By making too great a dis- 
tinction between a falsehood when under oath, and a departure from 
veracity at other times, the abhorrence which ought to be felt for lying 
is diminished in public opinion. 

2. They are unnecessary. For if the same penalties, and the same 
abhorrence which are now attached to perjury, were attached to false- 
hood injudicial cases, a solemn affirmation would answer all the pur- 
poses of swearing. 

3. They lead to irreverence. For it is presumptuous to summon the 
Most High as a witness on trivial occasions, and a proper sense of his 
omnipresence should deter us from invoking his holy name on any 
occasion, except in acts of devotion. 

4. But if no other objection existed, the prohibition of our Saviour 
is sufficient. 

Under the Mosaic law, swearing, like divorce, and some other evils, 
was permitted, " because of the hardness of their hearts ;" but Jesus 
Christ refers to that law, and adds, " I say unto you, swear not at all," 
&c. 

SLAVERY. 

The prominent part taken by the religious Society of Friends, in 
opposing the practice and principle of slavery, will justify a particular 
notice of the rise and progress of this testimony. 

Fifty years before the colonization of the British provinces in North 
America, a traffic in negro slaves had been established by the Euro- 
peans. Spain and Portugal took the lead in this nefarious business, 
but the English were soon after engaged in it ; and Queen Elizabeth 
herself condescended to share, with her Admiral, Sir John Hawkins, 
the profits of supplying the Spanish colonies with the unhappy victims 
of his marauding expeditions on the African coast. 

The first importation of slaves into the British North American colo- 
nies, was by the Dutch, who, in the year 1620, entered the James river, 
in Virginia, and landed twenty Africans for sale.* 

* Bancroft's U. S., I. 176. 



ON CHRISTIAN TESTIMONIES. 467 

At the time when the Society of Friends arose, the number of slaves 
in some of the British provinces was already considerable. Between 
the years 1655 and 1658, a number of Friends, on religious missions, 
visited Barbadoes, New England, New York, Virginia, and Maryland ; 
in all of which colonies some of the inhabitants were convinced of 
their principles. 

It was not, however, until after the settlement of New Jersey and 
Pennsylvania, toward the close of the seventeenth century, that Friends 
became numerous in any of the provinces. Some of their proselytes 
were probably owners of slaves, and others of their members, who had 
recently emigrated from Europe, were induced, by the habits of thought 
then prevailing, and the supposed convenience of slave labour, to pur- 
chase and hold the African captives brought to their shores. It is 
remarked by Clarkson, in his "Portraiture of Quakerism," that "George 
Fox was probably the first person who publicly declared against this 
species of slavery; for nothing that could be deplored by humanity 
seems to have escaped his eye." The earliest advice issued on this 
subject, appears to have been the counsel he gave, in 1671, to Friends 
in Barbadoes : 

"Respecting their negroes, I desired them,'' he says in his journal, "to 
endeavour to train them up in the fear of God, as well those that were 
bought with their money as them that were born in their families, that all 
might come to the knowledge of the Lord ; that so, with Joshua, every 
member of a family might say, 'As for me and my house, we will serve the 
Lord.' I desired also that they would cause their overseers to deal mildly 
and gently with their negroes, and not use cruelty towards them, as the 
manner of some hath been and is, and that after certain years of servitude, 
they should make them free." * 

In a public discourse spoken in that Island, he bears the following 
remarkable testimony : 

"Let me tell you, it will doubtless be very acceptable to the Lord, if so 
be that masters of families here would deal so with their servants, the 
negroes and blacks, whom they have bought with their money, [as] to let 
them go free after they have served faithfully a considerable term of years, 
be it thirty years after, more or less, and when they go and are made free, 
let them not go away empty-handed." 

About four years later, William Edmundson addressed an epistle to 
Friends of Maryland, Virginia, and other parts of America, which con- 
tains the following passage : 

"And must not negroes feel and partake the liberty of the gospel, that 
they may be won to the gospel? Is there no year of jubilee for them? 
Did not God make us all of one mould? And did not Jesus Christ shed 
his blood for us all?" .... "And Christ's command is to do to others as 

* George Fox's Journal, II. 134. 



468 A DISSERTATION 

we would have them to do to us; and which of you all would have the 
blacks or others to make you their slaves without hope or expectation of 
freedom or liberty? Would not this be an aggravation upon your minds 
that would outbalance all other comforts ? So make their conditions your 
own ; for a good conscience void of offence, is of more worth than all the 
world, and Truth must regulate all wrongs and wrong dealing." * 

At a Yearly Meeting of Friends of Pennsylvania and New Jersey, 
held in 1688, a paper was presented by some German Friends from 
Kreisheim, settled near Germantown, " concerning the lawfulness and 
unlawfulness of buying and keeping negroes." No action was taken 
upon it at that time, but in 1696, the Yearly Meeting advised its mem- 
bers " not to encourage the bringing in any more negroes ; and that 
such that have negroes, be careful of them, bring them to meetings 
with them in their families, and restrain them from loose and lewd 
living as much as in them lies, and from rambling abroad on First-days 
and other days." 

"William Penn mourned over the state of the slaves, but his efforts to 
meliorate their condition by legal enactments were defeated in the 
House of Assembly.! 

He made provision for the liberation of the few slaves in his posses- 
sion, and he brought the subject before the Monthly Meeting of Friends 
in Philadelphia, in the year 1700, when a minute was made, directing 
that the negroes and Indians should be encouraged to attend Friends' 
Meetings, and that meetings should be appointed for the colored people 
once a month. 

In 1715, Friends of Pennsylvania and New Jersey, in their Yearly 
Meeting, came to the conclusion, to disown any of their members who 
should be concerned in the importation of slaves, and advices were 
issued that " All Friends who have or keep negroes, do use and treat 
them with humanity, and a christian spirit: and that all do forbear 
judging or reflecting on one another, either in public or private, con- 
cerning the detaining or keeping them servants." J 

In 1729, the subject of slave-holding was again revived in the Yearly 
Meeting by a minute from Chester Monthly Meeting, and further ad- 
vices issued. 

From this time forward, it claimed the frequent and earnest attention 
of Friends, until 1754, when John Woolman published his " Considera- 
tions on the keeping of Negroes," which greatly accelerated the progress 
of this important testimony. 

The writings of Woolman on this subject, are among the best that 
have ever been produced. They abound with pertinent facts, and 

* "Brief statement of the Rise and Progress of the testimony of Friends 
against Slavery." 

t Janney's Life of Penn, chap. XXXI. i Brief Statement, <fcc. p. 12. 



ON CHRISTIAN TESTIMONIES. 469 

cogent arguments, enforced with earnestness, but tempered with that 
spirit of meekness and love which is most effectual in disarming op- 
position and promoting conviction. His conduct and public ministry 
were characterised by a like spirit of mildness and benignity, which 
rendered his labours effectual, when he went forth on his holy mis- 
sion, to plead the cause of the oppressed, and to be as a mouth for the 
dumb. 

Anthony Benezet was another efficient advocate of emancipation, to 
whose pen is attributed an excellent Epistle to Friends, issued by Phi- 
ladelphia Yearly Meeting in 1754. The following extract will show 
the spirit which actuated those early labourers in the cause of hu- 
manity. 

"Now, dear Friends, if we continually- bear in mind the royal law of 
: doing to others as we would be done by,' we shall never think of bereaving 
our fellow-creatures of that valuable blessing, liberty, nor endure to grow 
rich by their bondage. To live in ease and plenty by the toil of those, whom 
violence and cruelty have put in our power, is neither consistent with 
Christianity nor common justice ; and we have good reason to believe draws 
down the displeasure of heaven; it being a melancholy but true reflection, 
that where slave-keeping prevails, pure religion and sobriety decline ; as it 
evidently tends to harden the heart, and render the soul less susceptible of 
that holy spirit of love, meekness and charity, which is the peculiar cha- 
racter of a true Christian." .... 

In the year 1758, -John Woolman, John Scarborough, John Sykes and 
Daniel Stanton, were authorized by Philadelphia Yearly Meeting, to 
visit those of its members who held slaves, and from this date, during 
a period of eighteen years, the records show that almost every year the 
subject claimed the earnest and increasing attention of the meeting. 
Committees were appointed by the Quarterly and Monthly Meetings, to 
enforce the advices of the Yearly Meeting, and so effectual were these 
persevering and affectionate efforts, that most of the members who held 
slaves had set them at liberty prior to the year 1776, when a clause 
was inserted in the discipline, making the holding or hiring of slaves a 
sufficient cause for expulsion. 

The proceedings of the other Yearly Meetings on this continent were 
conducted in the same spirit, and attended with similar results. The 
Yearly Meeting of New England, held at Rhode Island in 1717, took 
up the subject of importing and keeping slaves, and, after a series of 
efforts through a long course of years, made slave-holding a disownable 
offence in the year 1770. The Yearly Meeting of New York came to 
the same conclusion in 1777, and the Yearly Meeting of Maryland in 
1778. 

The first step taken by the Virginia Yearly Meeting, was in 1757, 
which was an effort to deter its members from importing or dealing in 
slaves, and to secure the kind treatment and christian instruction of 



470 A DISSERTATION 

those in their possession. In 1768, it prohibited the purchase of any 
more slaves by its members ; and in 1773 it issued the following advice 
to its subordinate meetings : 

" It is our clear sense and judgment that we are loudly called upon in 
this time of calamity and close trial, to minister justice and judgment to 
black and white, rich and poor, and free our hands from every species of 
oppression, lest the language made use of by the Almighty through his 
prophet, should be extended to us; 'The people of the land have used op- 
pression and exercised robbery, and have vexed the poor and needy; yea, 
they have oppressed the stranger wrongfully, therefore have I poured out 
my indignation upon them ; their own way have I recompensed upon their 
own heads, saith the Lord God.' We do, therefore, most earnestly recom- 
mend to all who continue to withhold from any, their just right to freedom, 
as they prize their own present peace and future happiness to clear their 
hands of this iniquity, by executing manumissions for all those held hy them 
in slavery, who are arrived at full age, and also for those who may yet be 
in their minority, to take place when the females attain the age of eighteen, 
and the males twenty-one years. And we believe the time is come when 
every member of our religious society, who continues to support or counte- 
nance this crying evil, either by continuing their fellow-creatures in bond- 
age, or hiring such who may be kept in that state, should be admonished 
and advised to discontinue such practices." 

The unremitting efforts of the Virginia Friends were continued until 
the year 1784, when a rule of discipline was adopted which directed 
Monthly Meetings to extend such further care and labour as they 
apprehended would be useful ; and where these endeavours proved 
ineffectual, to disown the offenders. 

Thus we see, that from the first introduction of this important ques- 
tion into a Yearly Meeting of Friends, in 1688, until its settlement in 
1784, was nearly a century ; during the greater part of which it had 
claimed the earnest and unremitting attention of many faithful servants 
of the Most High, whose zealous endeavours being directed by heavenly 
wisdom, and tempered by christian charity, were at last successful. 
They held that the great object of christian discipline, is to restore 
offenders, rather than cut them off from church membership ; which 
should be done only as a last resort, when the prospect of reformation 
is gone. 

The practice of slave-holding had gained an entrance among them in 
an unguarded hour, and before its enormity was fully disclosed ; for it 
was then sanctioned by public opinion, and even advocated as a means 
of civilizing the Africans. But its root was found in the selfish nature 
of the unregenerate heart ; the intention, however disguised by plausi- 
ble excuses, was not to benefit the African, but to promote the ease, 
convenience, and profit, of the dominant class. Men possessed of good 
intentions, humane feelings, and even of religious principles, were 
drawn into it for want of due reflection ; but these, when it became a 



ON CHRISTIAN TESTIMONIES. 471 

subject of religious concern among their brethren, were readily induced 
to relinquish it. There was, however, another class of members who 
held on to their slaves with greater tenacity ; men, who looked at the 
subject chiefly as it affected their own interests, and cherished the un- 
reasonable opinion that the happiness and mental improvement of the 
African race may, without injustice, be sacrificed to promote the wealth 
or convenience of the European. 

It was to convince these less scrupulous members, that the unremit- 
ting efforts of Friends were directed for several generations ; and so 
successful were their labours, that very few were required to be dis- 
owned when the rule against slave-holding was finally adopted. 

It is worthy of note, that many who emancipated their slaves were 
not satisfied to send them forth empty-handed from the house of bond- 
age, but made them such reparation as justice required. In some 
meetings, committees were appointed to ascertain the amount that was 
equitably due from the master to the slave. 

The attention of Friends has also been directed to improving the 
condition of the free people of colour, as may be seen by the following 
rule of discipline, which is still in force, and has been generally 
observed : 

" In relation to the descendants of the African race, we earnestly desire 
that those under the care of any of our members, may be treated with 
kindness, and instructed in the principles of the Christian religion, as well 
as in such branches of school-learning as may fit them to become useful 
members of civil society. Also that Friends in their respective neighbour- 
hoods, advise and assist those who are at liberty, in the education of their 
children, and common worldly concerns."* 

It was not until after the society had cleared itself of the sin and 
reproach of slave-holding, that it began to extend its labours to others. 
It has now borne this testimony, even in slave-holding states, openly 
and unflinchingly, for about seventy years ; having issued numerous 
publications on the subject, addressed many memorials to legislative 
bodies, and frequently sent committees to wait upon men in authority, 
in order to plead the cause of the oppressed. 

One of the latest advices issued on the subject, is here subjoined; 
being an extract from the minutes of Baltimore Yearly Meeting, in 
1851. 

" The condition of our brethren of the African race, has been brought 
before our view as a subject of deep and painful interest. While we de- 
plore the wrongs to which they are subjected, we feel the necessity of 
watchfulness and prayer, that we may be enabled to bear our righteous tes- 
timony in the meek and peaceable spirit of the Lamb. 

"Our position is one of peculiar difficulty and high importance, for if we 

* Discipline of Baltimore Yearly Meeting, p. 62. 



472 A DISSEKTATION 

imbibe the feelings and views which generally pervade communities where 
slaves are held, we may gradually lose our sense of the injustise and de- 
plorable consequences of slavery; but if on the other hand, we allow the 
wrongs inflicted upon them to produce in our minds an undue excitement, 
we may become unfitted to bear our testimony in that spirit of meekness, 
which alone can render it effectual. 

" The condition of the free people of colour has also claimed our sympathy. 
Subjected to many of the degrading influences which slavery exerts upon 
their race, mostly debarred from the privileges of education, and supplied 
with few incitements to industry ; we can scarcely expect from them a 
higher intellectual and moral standing than they have attained. 

" May we, therefore, exert our influence and manifest our sympathy, by 
acts of kindness, calculated to encourage them in the education of their 
children, and the improvement of their moral condition. 1 ' 

TE MPERANCE. 

Although the early Friends were remarkably temperate in the use of 
distilled and fermented liquors, yet it does not appear that they saw the 
propriety of abstaining from them as a beverage. George Fox preached 
temperance, and warned those who kept houses of entertainment, not 
to supply their guests with more liquor than would do them good. About 
the year 1780, the subject of intemperance, together with " the unneces- 
sary use of spirituous liquors, and their distillation," claimed the atten- 
tion of Friends, in their meetings for discipline.* Between this date, 
and the year 1808, the following advices were issued by Philadelphia 
Yearly Meeting.f 

"Many religiously attentive minds having been long painfully burdened 
with observing the corrupting, debasing, and ruinous effects consequent on 
the importation and retailing large quantities of distilled spirits, whereby 
the intemperate use of them is greatly aided and encouraged, to the im- 
poverishment of many, distempering the constitutions and understandings 
of uiany more, and increasing vice and dissoluteness in the land, it is the 
united sense of this meeting, that well concerned Friends in all quarters, be 
earnestly excited to suffer the affecting importance of this mighty evil, re- 
ligiously to impress their minds, and animate them with lively concern, to 
exert honest endeavours by example and loving entreaty, to caution and dis- 
suade all our members from beiug concerned in the importation or retailing 
distilled spirits, and from using them in time of harvest or otherwise. And 
where it is apprehended there may be occasion of using any as medicine, it is 
earnestly desired that religious caution be observed therein." It is added 
in relation to "our Christian testimony against the tradings in and use of 
distilled spirituous liquors," that" Quarterly and monthly meetings are afresh 
urged to renew patient, persevering labour, with such as are in this practice, 
manifesting, that, if continued in by any of our members, it cannot admit 
of any countenance while there is a faithful adherence to the divine prin- 
ciples of good will to men. And let endeavours be used to dissuade the 
members of our religious society from being either owners of distilleries, or 
procuring their fruit to be converted into spirits." 

* Memoirs of James Thornton, Comly's Miscellany, I. 56. 
f Book of Advices, Phila., 1808, p. 60-1. 



ON CHRISTIAN TESTIMONIES. 473 

This testimony has now been maintained by the Society for about 
half a century ; the use of all intoxicating drinks is discouraged, and 
the distillation, sale, or common use, as a beverage, of ardent spirits, is 
deemed a sufficient cause for expulsion. 

DRESS AND ADDRESS, GAMES OF CHANCE, AND OTHER 
AMUSEMENTS. 

The first two subjects embraced under this head have, by some 
writers, been designated as " peculiarities or sectarian distinctions." * 
They are believed, however, to rest on the same basis as the great and 
leading testimonies already examined, having sprung from a willing- 
ness on the part of the early Friends, to follow their convictions of duty, 
even in the smallest particulars. Nothing can be considered small or 
unimportant that is clearly manifested to the mind as a divine requisi- 
tion ; whereas all things are comparatively trivial, that have not some 
relation to the welfare of the soul. 

The first members of the Society of Friends were generally gathered 
from the plain and serious portion of the English people, who wore a 
dress more simple and less expensive than was usual in fashionable 
life. This dress was retained after they became members, and those 
from the gayer circles who joined them through convincement, found it 
their duty to dispense with gaudy apparel and superfluous ornaments, 
which they deemed inconsistent with Christian gravity. The children 
of Friends being educated as members, were taught to consider decency 
and comfort the main points to be observed in the choice of their 
clothing ; hence, they were discouraged from the use of gay or sump- 
tuous apparel, and from following the changeable fashions of the 
world, which too often occupy the attention of the young, and withdraw 
their minds from the proper business of life — the service of God. Thus 
the Society of Friends, by retaining, in some measure, the simple cos- 
tume of its early members, and without prescribing in its discipline 
any particular colour or form of apparel, has become distinguished by 
a mode or style of dress peculiar to itself. 

The following advice, from its book of discipline, is wise and salu- 
tary: 

"Let decency, simplicity and utility be our principal motives, and not to 
conform to the vain and changeable fashions of the world; though we may 
occasionally adopt alterations which appear convenient or useful. This is 
a principle the propriety of which we apprehend no serious Christian will 
deny, and whilst in ages of pride and extravagance of dress, the adoption 
of this rule may make us appear singular, yet in relation to us, this singu- 
larity is not without its use. It is in some respects like a hedge about us, 
which though it does not make the ground it encloses, rich and fruitful, yet it 

* Marsh's Life of George Fox. 



474 A DISSERTATION 

frequently prevents those intrusions by which the labour of the husband- 
man is injured or destroyed." 

This consideration is no less applicable to the use of the singular 
pronoun thou or thee, in addressing a single person. An adherence, 
in this respect, to the language of scripture, and the simplicity of an- 
cient times, not only serves as a hedge to protect the young from too 
great an intercourse with the gay world, but it is more perspicuous, as 
well as more consistent with the principles of grammar. A departure 
from this ancient form of speech was first induced by a desire to com- 
pliment the great. "It was," says William Penn, "first ascribed in 
way of flattery to proud popes and emperors ; imitating the heathens' 
vain homage to their gods ; thereby ascribing a plural honour to a 
single person ; as if one pope had been made up of many gods, or one 
emperor of many men."* 

George Fox believed it his religious duty to promote the restoration 
of a pure language, and of a deportment founded in sincerity and 
truth. He therefore abstained from the use of the plural pronoun to a 
single person, and from all flattering titles, as well as from bowing the 
body, bending the knee, or uncovering the head, as tokens of respect 
or reverence to man. As these customs had originated in vanity and 
pride, he believed they were calculated to nourish the same pernicious 
passions ; for even the teachers and professors of religion expected to 
receive honour one of another, and sought not the honour that cometh 
from God only. 

The correctness of this position was fully evinced by the abuse and 
persecution inflicted on him and his friends for their plain and unflat- 
tering address, even when accompanied by the most courteous and 
obliging demeanour. For refusing to take off their hats in the presence 
of magistrates and judges, they were often severely reprimanded, and 
even imprisoned. 

This refusal, they maintained, was not for want of respect towards 
the legal tribunals, but because the uncovering of the head was a token 
of reverence they could offer to none but the Deity. While engaged in 
preaching the gospel, or in vocal prayer, they uncovered their heads ; 
but this they considered an act of homage that could not, with pro- 
priety, be paid to a mortal like themselves. 

Being called, as they believed, to come out from the world, by for- 
saking its vain fashions and frivolous amusements, they abstained from 
frequenting, or in any way encouraging, theatres, balls, horse-races, 
games of chance, festivals, or musical entertainments. These amuse- 
ments are so manifestly inconsistent with the gospel of Christ, which 



* No cross no crown, Book I., Chap. IX. 



ON CHRISTIAN TESTIMONIES. 475 

requires us to walk " circumspectly, redeeming the time," and to do all 
things for the glory of God : that an argument to show their impro- 
priety appears to be needless. 

MUSIC, PAINTING, &C. 

When we consider that Music, Painting and Sculpture, have usually 
flourished most in those countries where luxury and voluptuousness 
have most prevailed ; it is not surprising that a people like the primi- 
tive ^Friends, who viewed all employments as useless or pernicious, 
which did not contribute to vital religion, should have looked with dis- 
trust or aversion on those favourite studies of the fashionable world. 

They considered the great business of life to be the service of God, 
by seeking the knowledge of his law, enjoying the communion of his 
spirit, and performing these deeds of charity, and love, which he re- 
quires. These are the means of promoting the soul's highest enjoy- 
ment, and when thus employed in the divine service, it has little relish 
for those sensual and transitory pleasures, which are dependent on the 
skill of the artist. 

The objections that may be urged against music as an adjunct of 
divine worship, have already been stated : its cultivation as an art, for 
the promotion of social enjoyment, comes now to be considered. 

"Friends believe music a sensual gratification, and that it takes the place 
in the affections of intellectual enjoyments, They believe it to be the hand- 
maid of folly and voluptuousness, and that it leads into fashion, balls, the- 
atres, and other places of vain amusements. Whatever may be its power in 
soothing the angry passions, it is ephemeral in its nature, and incapable of 
commanding a divine thought, or raising the soul to sublime or spiritual en- 
joyments. It drowns th still small voice of conscience, and prevents that 
introversion of thought which constitutes the Christian^ highest enjoyment." 

"They do not, however, mean to be understood as objecting to melodious 
sounds, raised in thankfulness to the Author of our being, [and proceeding 
from the influence of Divine Love], or to the innocent song of childhood. 
It is the scientific cultivation of the art — the vain and idle indulgence con- 
nected with it, either vocally or instrumentally, that they testify against."* 

"Music," says Clarkson, "has been so generally cultivated, and to such 
perfection, that it now ceases to delight the ear unless it comes from the 
fingers of the proficient. But great proficiency cannot be attained in this 
science without great sacrifice of time." 

" If the education of young females is thought most perfect, when their 
musical attainments are the highest, not only hours, but even years, must be 
devoted to the pursuit. 

" Such a devotion to this one object, must, it is obvious, leave less time 
than is proper for others that are more important. The knowledge of 
domestic occupations, and the various sorts of knowledge acquired by read- 
ing, must be abridged in proportion as the science is cultivated to profes- 

* Essay on the subject of Music, issued by Meeting for Sufferings of Philadel- 
phia Yearly Meeting, 1852. 



476 • A DISSERTATION 

sional precision. And hence it mast be acknowledged by the sober world to 
be chargeable with a criminal waste of time." .... " Now all this long ap- 
plication is of a sedentary nature." .... "In proportion as the body is weak- 
ened by the sedentary nature of the employment, it is weakened again by 
the enervating powers of the art. Thus the nervous system is acted upon 

by two enemies at once." 

" Hence the females of the present age, amongst whom this art has been 
cultivated to excess, are generally found to have a weak and languid con- 
stitution, and to be disqualified more than others, from their domestic and 
social duties." .... "And this waste of time is the more to be deprecated, 
because it frequently happens that when young females marry, muiic is 
thrown aside after all the years that have been spent in its acquisition, as 
an employment either then unnecessary, or as an employment which, 
amidst the cares of a family, they have not leisure to follow." * 

Many of the objections urged against music will not, so fully, apply 
to drawing and painting ; both of which, but more especially the former, 
may be made subservient to useful purposes. "At the same time it 
must be admitted that Christianity, can never sanction the appropria- 
tion of that large amount of time, and superior talent, which is often 
wasted on works of mere fancy and of no practical utility; — much 
less, when that time and talent are expended on subjects that are cal- 
culated to shock, or what is worse, to blunt those feelings of delicacy, 
and propiety, which may, in a subordinate sense, be termed the safe- 
guards of virtue/ - ' f 

CONCLUSION. 

It will be seen on examination of the testimonies borne by the primi- 
tive Friends, that they waged a determined warfare against every form 
of oppression, vice and folly. They made no compromise with the 
world. They appear not to have taken into account the opprobrium they 
would incur, or the sufferings to which they must be subjected. Neither 
the rewards of wealth and honour, nor the penalties of pain, imprison- 
ment and death, could induce them to swerve from the narrow path 
marked out for them by the secret monitor within the breast. Crom- 
well acknowledged their incorruptible integnity in these remarkable 
words, " Now I see there is a people risen that I cannot win either with 
gifts, honours, offices, or places ; but all other sects and people I can." 

Is it surprising that the world rose up in arms against them ? The 
English hierarchy and the Dissenting clergy, though opposed to each 
other, could combine to attack these daring advocates of a free and un- 
salaried christian ministry. The' rulers of the nation and the heads of 
universities, were alarmed at the broaching of those doctrines of liberty 
and equality, which struck at the root of aristocratic power. The 
magistrates and judges lent their aid to repress the rising sect, and the 

* Clarkson's Portraiture of Quakerism, I. 30. f Friends' Review, I. 279. 



ON CHRISTIAN TESTIMONIES. 477 

rude populace, incited by the example of their superiors, inflicted upon 
their unresisting victims, every form of opprobrium and abuse. In the 
year 1G62, being two years after the accession of Charles II., there were 
in the prisons of England, 4200 of those called Quakers, who had been 
committed for frequenting meetings, for refusing to swear, and for other 
branches of their christian testimonies. Some of the prisons were so 
crowded with them, that there was not sufficient room for all to sit down 
at once. Many were confined in damp and filthy cells, where they 
sickened and died, for want of pure air. 

They were cruelly beaten ; neither age nor sex being regarded, but 
the most delicate women, and men far advanced in years, were treated 
with rude severity. 

On the accession of James II., fourteen hundred of them remained 
in prison, a number of whom had been thus separated from their fami- 
lies during twelve or fourteen years, and some hundreds had died in 
prison. 

In the city of London alone, five hundred were at one time impris- 
oned, and many of them being in Newgate and Bridewell, were thrust 
in among the felons. 

In Thomas Ellwood's autobiography, after describing their condition 
in Newgate, he thus relates the removal of himself and others to 
Bridewell : 

"The porter of Bridewell came to us and told us we knew the way to 
Bridewell without him, and he could trust us; therefore, he would not stay 
nor go with us, but left us to take our own time, so we were in before bed- 
time Having made up our packs and taken our leave of our 

friends, whom we were to leave behind, we took our bundles on our shoul- 
ders, and walked two and two abreast, through the Old Bailey and Fleet 
street, and so to old Bridewell. And it being about the middle of the after- 
noon, and the streets pretty full of people, both the shop-keepers at their 
doors and passengers in" the way, would stop us, and ask us what we were 
and whither we were going; and when we had told them we were 
prisoners going from one prison to another, ' What !' said they, ' without a 
keeper V ' No,' said we, ' for our word, which we have given, is our 
keeper.' Some, thereupon, would advise us not to go to prison, but to go 
home. But we told them we could not do so ; we could surfer for our tes- 
timony, but could not fly from it." 

Those who were not imprisoned, suffered great hardships, for the 
trained bands, armed with muskets, pikes, and halberds, came fre- 
quently to break up their meetings, and rushing in furiously among 
them, wounded and bruised many. When the meeting-houses were 
locked up by the public authorities, the Friends met near them in the 
street, where, being engaged in preaching and praying, they attracted 
a crowded auditory, and made many proselytes. When their meeting- 
houses were torn down, they met near the ruins; when dirt and rubbish 
were thrown upon them, they refused to disperse, standing close to- 



478 A DISSERTATION, ETC. 

gether and willing to be buried " witnessing for the Lord." Even the 
children among them assembled and kept up their meetings when their 
parents were taken to prison. 

Such passive fortitude has seldom been witnessed in any age or 
country. But they were not less bold and fearless in asserting their 
doctrines, than patient in suffering for them. They abhorred persecu- 
tion, but they loved all men, and prayed sincerely, even for those who 
caused them to suffer. 

From the rise of the Society to the passing of the Toleration Act in 
1689, being a period of about forty years, they were, with some short 
intermissions, exposed to almost continual persecution both in Great 
Britain and in several of her American colonies. But although they 
patiently suffered imprisonment and the spoiling of their goods, they 
did not fail to take such methods for relief as were consistent with the 
spirit of the gospel ; they appealed constantly to the public through 
the press, and to their rulers by respectful petitions. 

" Baxter, though not favourably disposed towards Friends, bears testi- 
mony to their constancy under the cruel operation of the Conventicle Act, 
observing, 'Here the Quakers did greatly relieve the sober people for a 
time ; for they were so resolute, and so gloried in their constancy and suffer- 
ings, that they assembled openly at the Bull and Mouth, near Aldersgate, 
and were dragged away daily to the common jail, and yet desisted not, but 
the rest came next day. Abundance of them died in prison, and yet they 
continued their assemblies still.' " 

On this passage, Orme, the biographer of Baxter, makes. this remark: 
l; Had there been more of the same determined spirit among others which 
the Friends displayed, the sufferings of all parties would sooner have come 
to an end. The government must have given way, as the spirit of the 
country would have been effectually roused. The conduct of the Quakers 
was infinitely to their honor." In another note relative to Friends, the 
same writer remarks : " The heroic and persevering conduct of the Quakers, 
in withstanding the interference of government with the rights of con- 
science, by which they finally secured those peculiar privileges they so 
richly deserve to enjoy, entitles them to the veneration of all the friends of 
civil and religious freedom."* 

The benefit that has accrued to mankind from the support and exten- 
sion of these christian testimonies, can admit of neither doubt nor dis- 
pute : and the inquiry may arise in some minds, how shall we account 
for the fact that the primitive Friends were enlighted on these subjects 
so far beyond the age in which they lived ? 

They were a deep, spiritually-minded people, who sought the truth 
without prejudice ; relying, not upon human authority or tradition, but 
reading diligently the sacred scriptures, and trusting in the revelations 
of Divine grace in the soul, as the Holy Oracles of God. 

* Quoted in Evans's Exposition — Brief Account, &c, p. 39. 



A DISSEKTATION 



VIEWS OF GEORGE FOX 



CONCERNING 



CHRISTIAN DISCIPLINE. 



CONTENTS. 



Discipline of the Primitive Ohurch Page 479 

History of Friends' Discipline 481 

Meetings for Discipline 486 

Meetings for Worship 488 

Ministers and Elders 489 

Membership 491 



Marriage ." 492 Conclusion 



Burials 493 

Charity and Care of the Poor 494 

Trade and Business 494 

Education 495 

Settlement of Differences 496 

Treatment of Offenders 496 



A DISSERTATION ON THE VIEWS OP GEORGE FOX 
CONCERNING CHRISTIAN DISCIPLINE. 

The views of George Fox on christian discipline, like all his religious 
tenets, were in strict accordance with the fundamental doctrine of 
Christianity — the immediate revelation of the Holy Spirit — through 
which the great Head of the church preserves his connection with it, 
and teaches his people himself. 

The church of Christ in its purity is a united body, composed of 
many living members, each having an appropriate place and service, 
according to the measure of grace received, and all growing in propor- 
tion to their obedience to "the law of the spirit of life in Christ Jesus." 
This is beautifully illustrated by the apostle Paul, in the 12th chapter 
of his first epistle to the Corinthians, wherein he shows that " there 
should be no schism in the body; but, that the members should have 
the same care one for another, and whether one member suffer, all the 
members suffer with it, or one member be honoured, all the members 

rejoice with it." " There are diversities of gifts, but the same 

spirit, differences of administration, but the same Lord, diversities of 

(479) 



480 A DISSERTATION 

operations, but the same God, who worketh all in all. But the mani- 
festation of the spirit is given to every man to profit withal." 

While this vital principle continued in full force, in the primitive 
church, those who were called to the exercise of spiritual gifts in 
teaching or government, did not affect to be "lords over God's heri- 
tage, but were as ensamples to the flock." 

There was not among them a class of priests whose business it was 
exclusively to provide for the religious wants of the community, and 
to form a link between them and God. They had " one heavenly King, 
guide, and teacher, through whom all were taught from God: one 
faith, one hope, one spirit, which must animate all."* 

The church government which resulted from this heavenly union was 
not formed and administered by one man, or even by a few, but shared 
by the whole body: it was not coercive but persuasive, not conducted 
in the wisdom of man, but in the power of God. 

'•' In those early times, !r says Mosheim, ;: every Christian -church consisted 
of the people, their leaders, and the ministers and deacons ; and these indeed 
belong essentially to every religious society. The people were undoubtedly 
first in authority, for the Apostles showed by their authority, that nothing 
of moment was to be carried on or determined without the consent of the 
assembly. Acts i. 15 ; vi. 3 : xv. 4; xxi. 22. It was therefore the assembly 
of the people, which chose rulers and teachers^ or received them by a free 
and authoritative consent, when recommended by others. The same people 
rejected or confirmed by their suffrages the laws that were proposed by their 
rulers to the assembly, excommunicated profligate and unworthy members 
of the church, restored the penitent to their forfeited privileges : passed judg- 
ment upon the different subjects of controversy or dissension that arose in 
their community, examined and decided the disputes which happened 
between the elders and deacons, and in a word, exercised all that authority 
which belongs to such as are invested with sovereign power. 

" There reigned among the members of the Christian church, however 
distinguished they were by worldly rank and titles, not only an amiable 
harmony, but a perfect equality.'-' y 

The distinction of clergy and laity was then unknown. Spiritual 
gifts conferred by the Head of the church, and acknowledged by the 
body of believers, constituted the ground and authority of the christian 
ministry. "If any man speak," says Peter, "let him speak as the 
oracles of God; if any man minister, let him do it as of the ability 
which God giveth." 

But although individuals were especially called to particular services, 
as, for instance, preaching the gospel, governing the church, or pro- 
viding for the poor, yet this excluded none from the public expression 
of their exercises: for says the apostle Paul, "All may prophesy one 
by one, that all may learn, and all may be comforted." This beautiful 

* Neander's History of the Church, Sec. II. A, p. 102. 
f Ecclesiastical History, First Century. 



ON CHRISTIAN DISCIPLINE. 481 

and salutary order, combined with christian charity, being lost in the 
apostacy through the usurpations of the clergy, was restored in the 
system of discipline recommended by George Fox, and still preserved, 
in its essential features, in the Society of Friends. 

HISTORY OF ITS INSTITUTION. 

The history of the institution of discipline in the Society of Friends, 
may appropriately be introduced by the following passages from " The 
Book of Extracts of London Yearly Meeting." 

"By the term discipline we understand all those arrangements and regu- 
lations which are instituted for the civil and religious benefit of a Christian 
church: the meetings of Discipline are. of course, for carrying these objects 
into effect. Their design was said by George Fox, to be — the promotion of 
charity and piety. It cannot be said that any system of discipline formed 
a part of the original compact of the society. There was not, indeed, to 
human appearance, anything systematic in its formation. It was an asso- 
ciation of persons who were earnestly seeking, yea, panting after the saving 
knowledge of Divine Truth. They were men of prayer, and diligent 
searchers of the Holy Scriptures: unable to find true rest in the various sys- 
tems, which in that day divided the Christian world, they believed that 
they found the truth in a more full reception of Christ, not only as the living 
and ever-present Head of the church in its aggregate capacity, but also as 
the light and life, — the spiritual ruler, teacher, and friend of every individual 
member/' .... "As these views struck at the very root of that great cor- 
ruption in the Christian church, by which one man's performances on behalf 
of others had been made essential to public worship, and on which hang 
all the load of ecclesiastical domination and the trade in holy things, so it 
necessarily separated those who had, as they believed, found the liberty of 
the gospel, from those who still adhered with pious regard, or a more igno- 
rant and selfish attachment, to that system which was upheld by the exist- 
ing churches of the land. 

"Being thus separated from others, and many being every day added to 
the church, there arose, of course, peculiar duties of the associated persons 
towards each other. Christianity has ever been a powerful, active, and 
beneficent principle. Those who truly receive it, no more 'live unto them- 
selves,' and this feature and fruit of genuine Christianity was strikingly ex- 
hibited in the conduct of the early Friends. No sooner were a few persons 
connected together in the new bond of religious fellowship, than they were en- 
gaged to admonish, encourage, and in spiritual as well as temporal matters 
to watch over and help one another in love. 

"The members who lived near to each other, and who met together for 
religious worship, immediately formed, from the very law of their union, a 
Christian family or little church, each member was at liberty to exercise the 
gift bestowed upon him, in that beautiful harmony and subjection which 
belong to the several parts of a living body, from the analogy of which the 
Apostle Paid draws so striking a description of the true church; ye are the 
body of Christ, and members in particular." .... 

"Thus then we believe it may be safely asserted, that there never was a 
period in the society when those who agreed in religious principles were 
wholly independent of each other, or in which that order and subjection 
which may be said to constitute discipline did not exist. But as the number 
of members increased, those mutual helps and guards which had been, in 

31 



482 A DISSERTATION 

areat measure, spontaneously afforded, were found to require some regular 
arrangements for the preservation of order in the church. 

-The history of these proceedings affords no small evidence that the 
spirit of a sound mind influenced the body in its earliest periods. Con- 
tending as they did for so large a measure of individual spiritual liberty, 
and placing the authority of man in spiritual matters, in a position so subor- 
dinate to that of the one great Head of the church, they nevertheless recog- 
nized the importance and necessity of arrangements, and of human instru- 
mentality, under the direction of the spirit of Christ; and they were led to 
establish a system of order, at once so simple and efficient, that notwith- 
standing the varying circumstances of the society, and the power of every 
annual meeting to alter it, it has been found in its main features, adapted to 
those changes, and it remains to this day essentially the same as it was 
within forty years of the rise of the society. Previously, however, to the 
establishment of that regular system of discipline, and of that mode of re- 
presentation in the meetings for conducting it which now exist, there had 
been many General Meetings held in different parts of the nation, for the 
purpose of providing for the various exigencies of the society/' * 

The first convmceiuent under the ministry of George Fox took place 
between the years 1644 and 1648, and meetings for worship were esta- 
blished in Leicestershire, Warwickshire, Nottinghamshire, and Derby- 
shire : but the most remarkable accession of members was about the 
years 1651, '52, and '53, in Yorkshire, "Westmoreland, Lancashire, 
Durham, Cumberland, and Northumberland. The first meetings of 
Friends held in London and its vicinity, were in 16-54 ; and the same 
year their principles were spread in Wales, Scotland, and Ireland. In 
1655, many ministers went beyond sea ; and in 1656, some proselytes 
were made in the American provinces, and other places.f 

It is stated, in the Journal of George Fox, that some meetings for 
discipline were settled in the north of England as early as the year 
1653. One of these was a monthly meeting at Bishoprick, in the county 
of Durham. A document relating to this meeting has recently been 
discovered among the Swarthmore manuscripts, which is signed by 16 
Friends, and endorsed by George Fox. 

"This paper declares the object of their religious union to be, that every 
one should bear his burden, the strong with the weak, that the weak be not 
oppressed above his strength, but all drawing on, hand in hand, that the 
weak and the tired may be refreshed, and so all become a joint witness to 
the everlasting truth in word and conversation.*' J 

A General Meeting was held at Balby, near Doncaster, in Yorkshire, 
in the year 1656, from which a number of directions and advices were 
issued, addressed " To the Brethren in the North." This document 



* Friends' Library, I. 114. 

•j- George Fox's Journal, II. 442. 

J Bowden's History of Friends, I. 209. 



ON CHRISTIAN DISCIPLINE. 483 

refers to most of the points which now form the chief subjects of our 
discipline. 

Another General Meeting was held at Scale-House, near Skipton, in 
Yorkshire, in the year 1658. 

George Fox mentions in his Journal a General Meeting he attended 
at Skipton, in the year 1660, where Friends were met " out of many 
counties, concerning the affairs of the church. This meeting," he says, 
"had stood several years." 

In the same year he attended a great meeting at Balby, in Yorkshire, 
concerning which he says ; " Our Yearly Meeting at that time was held 
in a great orchard at John Killam's, where it was supposed some thou- 
sands of people and Friends were gathered together." 

The Yearly Meeting at Balby was first established in 1658 ; and after 
being held there three years, was removed to London in 1661.* 

" Next to General Meetings, we must mention the establishment of 
Quarterly Meetings, which were constituted of Friends deputed by the 
several meetings within a county. These meetings, in several of the coun- 
ties at least, had existed prior to the establishment of Monthly Meetings, 
and they appear to have much the same office in the body, as the Monthly 
Meetings now have amongst us." * * * 

"We now proceed to notice the more regular and systematic establish- 
ment of Monthly and Quarterly Meetings, and of the Yearly Meeting." 

" Under the date of 1666, George Fox says in his journal, ' Then was I 
moved of the Lord to recommend the setting up of five Monthly Meetings 
of men and women Friends in the city [of London], besides the women's 
meetings and the Quarterly Meetings, to take care of God's glory, and to 
admonish and exhort such as walked disorderly and carelessly, and not ac- 
cording to truth. For whereas Friends had had only Quarterly Meetings, 
now truth was spread, and Friends were grown more numerous, I was 
moved to recommend the setting up of Monthly Meetings throughout the 
nation.' In 1667, he laboured most diligently in this service, under much 
bodily weakness from his long confinements in cold and damp prisons. In 
1668, he thus writes concerning this service : ' The men's Monthly Meetings 
were settled through the nation. The Quarterly Meetings were generally 
settled before. I wrote also into Ireland, Scotland, Holland, Barbadoes, and 
several parts of America, advising Friends to settle their men's Monthly 
Meetings in those counties, for they had their Quarterly Meetings before.' " 

" The Quarterly Meetings from this time, received reports of the state of 
society from the Monthly Meetings, and gave such advice and decisions as 
they thought right: but there was not until some years after this period, a 
general Yearly Meeting in which all the Quarterly Meetings were repre- 
sented." f 

It has been already stated that the General or Yearly Meeting which 
had met for three years at Balby, in Yorkshire, was removed to London 
in 1661 ; and there is reason to believe it continued to be held in that 
city until 1673, when a Yearly Meeting, in which the Quarterly meet- 

* Letter of George Fox, quoted in Bowden's Hist. 
f London Book of Extracts, Friends' Lib. I. 116. 



484 A DISSERTATION 

ings -were represented, met for the first time; in which it was concluded 
that the General Meeting as it had before existed, "be discontinued till 
Friends in God's wisdom shall see a further occasion ;" and it was 
likewise agreed that the General Meeting of Friends who labour in the 
work of the ministry, do continue as formerly appointed.* 

The establishment of Friends' meetings for discipline in the British 
American provinces was nearly coeval with their institution in the 
mother country. The Friends that came earliest to this continent on a 
religious mission, were Mary Fisher and Ann Austin, who arrived in 
Boston in 1656, and were immediately banished to Barbadoes on account 
of their religious principles. Two days after their expulsion, eight 
other Friends arrived from England on the same errand, who were also 
banished, after being imprisoned. Six of them returned the. next year, 
accompanied by five others, in a small vessel called the " Woodhouse," 
owned and commanded by Eobert Fowler, who was also a ministering 
Friend. Part of this company landed at New Amsterdam (now New 
York), and the others proceeded in the vessel to Providence, whence 
they travelled into various places, preaching the gospel. 

Very soon after the arrival of these gospel messengers, meetings for 
worship were established, and regularly kept up, at Providence and 
Rhode Island. The principles of Friends were also embraced by many 
in Massachusetts, notwithstanding the violent measures adopted to 
arrest their progress. In the year 1660, Monthly Meetings had been 
established at Sandwich, Scituate, and Duxbury.f In 1671, John 
Burnyeat attended the Yearly Meeting in Rhode Island, "which," he 
says, " begins the 9th of the 4th month, every year, and is a General 
Meeting once a year for all Friends in New England.''^ He had just 
before attended the Half-year's Meeting at Oyster Bay, on Long Island, 
from which it appears that the principles of Friends had been embraced 
by many within the province of New York. 

In 1672, a General Meeting of Friends was held at West River, in 
Maryland, and another at the Cliffs, in the same province ; both of 
which were attended by George Fox, as related in his Life. In the 
same year, William Edmundson, being in Virginia, induced the Friends 
there to hold a meeting for discipline, and soon after George Fox at- 
tended similar meetings in that province. 

At this period there were but few Friends in North Carolina, and 
their settlements in New Jersey and Pennsylvania had not been com- 
menced. 

The meetings for discipline, to which reference has been made, were, 

* Friends' Library, L 117. f Bowden's History, 1. 153-4 

f John Burnyeat's Journal, 40. 



ON CHRISTIAN DISCIPLINE. 485 

at their first institution, conducted by men ; but it was not long before 
women were invited to come forward and take an active share in the 
concerns of the Society. One of the most remarkable features in the 
religious economy established among Friends, is its tendency to elevate 
woman to that rank in society for which she was evidently designed. 
Having acknowledged her equality with man, in the exercise of the 
gospel ministry, they were led to believe that she was also endowed 
with qualifications for usefulness in the government of the church, 
which ought not to be neglected. 

" George Fox was the instrument by whom this salutary change was in- 
troduced, being, as he says, ' moved of the Lord to recommend women's 
meetings for the benefit of the church of Christ.' ' That faithful women, 
called to the belief of the truth, made partakers of the same precious faith, 
and heirs of the same everlasting gospel of life and salvation as the men 
are, might in like manner come into the possession and practice of the 
gospel order, and therein be meet helps unto the men in the restoration, in 
the service of truth, in the affairs of the church, as they are outwardly in 
civil or temporal things. That so all the family of God, women as well as 
men, might know, possess, perform, and discharge their offices and services 
in the house of God, whereby the poor might be the better taken care of; 
the younger sort instructed, informed, and taught in the way of God ; the 
loose and disorderly reproved and admonished in the fear of the Lord ; the 
clearness of persons proposing marriage more closely and strictly inquired 
into in the wisdom of God ; and all the members of the spiritual body, the 
church, might wateh over and be helpful to each other in love.' "* 

For many years after the rise of the Society, the persecution to which 
Friends were subjected in England, and most of her American colonies, 
rendered it necessary for some of the members frequently to wait upon 
persons in authority, on behalf of their suffering brethren and sisters, 
as well as to visit the prisons to afford them assistance. These duties, 
and others pertaining to the general interests of the Society, were, in 
the year 1675, committed to the care of men appointed by the Quarterly 
Meetings, and the body thus constituted, which met at stated periods, 
was called the Meeting for Sufferings. 

This meeting is still continued, and is understood to represent the 
Yearly Meeting of London during«its recess. The Yearly Meetings of 
Friends on the American continent, which are all independent of each 
other, and of the London Yearly Meeting, have each a representative 
committee, called a Meeting for Sufferings, to which is committed the 
care of all property belonging to the body, the revision and publication 
of books relating to Friends' principles, and, in general, to represent 
the Yearly Meeting, and appear on its behalf in all cases where the 
cause of truth, or the interest or reputation of the Society, may render 
it needful. 

* Journal, II. 173. 



486 A DISSERTATION 

MEETINGS FOR DISCIPLINE. 

The meetings for discipline in the Society of Friends are called Pre- 
parative, Monthly, Quarterly, and Yearly; the former being subordi- 
nate to the latter in the order here indicated. In all these meetings, 
except those composed of ministers and elders, every member not under 
dealings for a breach of discipline, is at liberty to sit and participate. 
The men and women meet in separate apartments, and are co-ordinate 
branches of the same meeting, each having a clerk of its own, but in 
some cases they appoint joint committees to prepare business, in which 
both branches are interested. The clerks are nominated by committees, 
and after consideration, appointed by the meeting. It is the duty of 
the clerk to gather the sense or judgment of the members present, and 
to record their decisions on such questions as may come before them. 

Monthly meetings may be considered the executive organs of the 
Society, being intrusted with the power of receiving or disowning 
members, granting or accepting certificates of removal, directing and 
recording the solemnization of marriages, keeping a register of births 
and deaths, providing for the support of the poor and the education of 
their children, inquiring at stated periods into the condition of the society, 
and forwarding an account of the same to the Quarterly Meeting. 

Several monthly meetings, generally contiguous to each other, form 
a Quarterly Meeting, and all the quarterly meetings, within certain 
limits, form a Yearly Meeting. Appeals from a Monthly Meeting may 
be taken to the Quarterly Meeting, and thence to the Yearly Meeting, 
which exercises a general supervision over all the meetings within 
its limits, and issues advices in relation to the state of the society and 
the support of its testimonies. 

"In these solemn assemblies," says William Penn, "no one presides 
among them after the manner of the assemblies of other people, Christ 
only being their president, as he is pleased to appear in life and wisdom in 
anyone or more of them, to whom, whatever be their capacity or degree, 
the rest adhere with a firm unity, not of authority, but conviction ; which 
is the Divine authority and way of Christ's power and spirit in his people ; 
making good his blessed promise that ' He would be in the midst of his, 
where and whenever they were met together in his name, even to the end 
of the world.' " * 

It is obvious that a church thus constituted cannot act upon the prin- 
ciple of political bodies, where the majority governs ; and it is still 
more objectionable for a minority to assume the right to govern. The 
only way to preserve " the unity of the spirit in the bond of peace," is 
for every member in such meetings to draw nigh to the Fountain of 
light and life, in order to " ask wisdom of God, who giveth to all men 

* Preface to George Fox's Journal. 



ON CHRISTIAN DISCIPLINE. 487 

liberally and upbraideth not." While waiting upon Him in this frame 
of mind, each member is at liberty, under a sense of duty, to express 
his views with meekness, and if they proceed from the pure teachings 
of the Spirit of Truth, they will meet the witness for truth in other 
minds, and being responded to, will prevail over the meeting. It some- 
times occurs that one of the younger members, being unbiassed and 
wholly resigned to follow his impressions of duty, becomes the instru- 
ment to point out the right course, which, being acceded to by others, 
is adopted by the meeting ; but in most cases the older and more expe- 
rienced members are expected to take the lead in all matters of im- 
portance. 

Although there may, at first, be some diversity of sentiment, it sel- 
dom happens that a meeting where Divine love prevails, is long in 
doubt concerning any matter that is necessary to be decided. A meet- 
ing may be thrown into confusion by entering into the discussion of 
questions with which it has no proper concern, in which case, stepping 
out of its province, it has no right to expect Divine guidance. If a 
considerable degree of unanimity cannot be attained, it is best not to 
insist upon a decision, but rather to wait and adjourn from time to time, 
or dismiss the question. 

When discipline cannot be exercised with good feelings, and toler- 
able unanimity, it is better to stand still ; for if unity and love do not 
prevail, it is an evidence that the spirit of Christ does not sanction our 
proceedings, and, like the Israelites of old, we should be careful not to 
move forward so long as " the cloud rests upon the tabernacle, " whether 
it be two days, or a month, or a year." * 

In every Monthly Meeting of Friends, two or more persons of each 
sex are appointed as overseers, whose duty is — 

" To exercise a vigilant and tender care over their fellow-members, that 
if anything repugnant to the harmony and good order of the Society appears 
amongst them, it may be timely attended to. And to prevent the introduc- 
tion of all unnecessary and premature complaints into meetings of business, 
it is understood that if any member shall have cause of complaint against 
another, it be mentioned to the overseers, who are to see that the party com- 
plained of has been treated with according to gospel order previously to 
the case being reported to the Preparative or Monthly Meeting. And it is 
desired that in treating with any, it be done in meekness and love, patiently 
endeavouring to instruct and advise them, which, if ineffectual, the Prepa- 
rative Meeting should be informed thereof, that, if needful, the case may 
be laid before the Monthly Meeting, of which notice should be given to the 
party when it can conveniently be done." f 

To the meetings for discipline among Friends, none but their own 
members are admitted, unless by application to the meeting, special 



* Num. ix. 22. f Book of Discipline, Bait. Y. 



488 A DISSERTATION 

permission is obtained for the attendance of some who are convinced 
of their principles. This regulation having been censured by some 
persons without due consideration, the following reasons for it are ad- 
duced, as being in my view conclusive. 

First. A part of the business of meetings for discipline is to deal 
with offenders, and it is obviously improper and uncharitable to expose 
to the public view, the weaknesses or faults of our brethren and sisters 
until every effort is made to reclaim them. 

Secondly. The presence of spectators would deter some members 
%>rn the free expression of their sentiments, and thus by obstructing 
their services, would prevent their growth in religious experience and 
usefulness. 

Thirdly. The Meeting Houses, especially at the times of Quarterly 
and Yearly Meeting, are in some places, filled with members, whom it 
would be obviously improper to exclude, or incommode by the admission 
of persons not concerned in the business of the meeting. 

Fourthly. The Society of Friends considers all its members, as con- 
stituting one family, or "household of faith ;" and it would be as un- 
reasonable for the public to expect admittance to its deliberations, con- 
cerning its own affairs, as for strangers to obtrude into the domestic 
arrangements of a private family. 

MEETINGS FOR WORSHIP. 

In meetings for public worship, the preservation of order is placed 
under the care of ministers and elders, who are also expected to inti- 
mate the time when the congregation shall disperse. Any members, 
male or female,, who may feel a persuasion of duty to address the 
meeting by way of exhortation, or to appear in public prayer, are at 
liberty to do so. Should their offerings in this way be acceptable, and 
edifying to the meeting, the elders, if needful, may encourage them to 
attend to their convictions of duty ; but if their communications be- 
come burdensome to the meeting, and are believed to be without the 
life and authority of the gospel, the elders are authorised to give such 
counsel or admonition, as the case requires. It is obviously improper, 
that an individual whose services are not edifying, but hurtful to the 
meeting, should be permitted long to continue a practice which frus- 
trates the very object of assembling for divine worship. 

In the exercise of this authority by the elders, great tenderness and 
caution should be observed, lest they discourage some that are really 
called to the ministry, and who require only the affectionate and judi- 
cious counsel of their friends. The advice of George Fox on this head 
is wise and salutary. 



ON CHRISTIAN DISCIPLINE. 489 

In an epistle To Friends, he says, " All my dear friends in the noble seed 
of God, who have known his power, life and presence among you, let it be 
your joy to hear or see the springs of life break forth in any ; through which 
ye have all unity in the same feeling, life and power. And above all things 
take heed of judging any one openly in your meetings, except they be openly 
prophane or rebellious." .... '-But such as are tender, if they should be 
moved to bubble forth a few words, and speak in the Seed and Lamb's 
power, suffer and bear that." .... " And if they should go beyond their 
measure, bear it in the meeting for peace and order's sake, and that the 
spirits of the world be not moved against you. But when the meeting is 
done, if any be moved to speak to them, between you and them, one or two 
of you that feel it in the life, do it in the love and wisdom that is pure and 
gentle from above, for love is that which edifies, bears all things, suffers 
long, and fulfils the law." * 

In another epistle, he says, "Friends, do not judge one another in meet- 
ings, ye that do minister in the meetings: for your so doing hath hurt the 
people, both within and without, and yourselves under their judgment ye 
have brought. And your judging one another in the meetings hath em- 
boldened others to quarrel, and judge you also in the meetings. And this 
hath been all out of order, and the church order also. Now if ye have any 
thing to say to any, stay till the meeting be done, and then speak to them 
in private between yourselves, and do not lay open one another's weakness; 
for that is weakness and not wisdom to do so. For your judging one an- 
other in meetings hath almost destroyed some Friends, and distracted them. 
And this is for want of love that beareth all things; and therefore let it be 
amended." f 

Again, he writes, "Friends, be careful how you set your feet among the 
tender plants, that are springing up out of God's earth, lest ye tread upon 
them, hurt them, bruise them, or crush them in God's vineyard." £ 

MINISTERS AND ELDERS. 

In addition to the meetings for worship and church government 
already named, there are others, composed exclusively of ministers and 
elders, which have no control over the other members, and no right to 
meddle with changes of discipline. Their objects are to investigate 
their own spiritual condition, and to encourage one another to love and 
good works. When any Friend has frequently appeared in the public 
ministry, the Preparative Meeting of ministers and elders, after allow- 
ing sufficient time for a judgment to be formed, may take the subject 
under consideration, and if they believe a gift in the ministry has been 
conferred, the case is reported to the Monthly Meeting for discipline. 
If that meeting, in both its branches, men's and women's, concur in 
the recommendation, a minute to that effect is forwarded to the Quar- 
terly Meeting of ministers and elders, and if there confirmed, the 
person so recommended stands as an acknowledged minister of the 
Society. 

A minister who has a prospect of travelling in the service of the 

* Journal, I. 289, 90. f Works, Vol. VII. 114. J Journal, I. 333. 



490 A DISSERTATION 

gospel, makes it known to the Monthly Meeting, where, after due de- 
liberation, if approved, a certificate or minute of concurrence is granted, 
recommending him or her to the care and attention of Friends. In 
cases where extensive services are in view, the Quarterly Meeting is 
also consulted, and even the Yearly Meeting of ministers and elders, 
when the prospect extends beyond sea. A companion for the journey 
is generally found, and, in case of need, means are supplied to defray 
the expenses. This, however, is seldom requisite, as ministers among 
Friends are unwilling to receive pecuniary assistance, if they can 
possibly avoid it. 

The benefits to be derived from this care over ministers, and the ac- 
knowledgment of their gifts, are obvious ; but having, of late years, 
been called in question by some persons, may be briefly noticed. 

First. It is found that some who think themselves required to appear 
as ministers, are not qualified to speak to " edification or comfort," and 
it is far better that such cases should be under the care of a few judi- 
cious elders, than be left with the meeting at large. In almost every 
meeting, there are some weak or inexperienced members, who are liable 
to be carried away by " every wind of doctrine," and there are others 
who pay more regard to the manner and diction of ministers, than to 
the matter delivered. Such persons, if they undertake to become judges 
of the ministry, form erroneous conclusions, and parties being formed 
in the meeting, the peace and welfare of the body are impaired. 

Secondly. In order that ministers, when properly called and quali- 
fied, may be encouraged to occupy the gifts intrusted to them, and that 
when they travel abroad in the service of the gospel, they may be recog- 
nized by other branches of the Society, where they are personally 
, strangers, it has been found best that the meeting to which they belong 
should acknowledge their gifts, after a sufficient time has been allowed 
to form a correct judgment. 

Thirdly. This acknowledgment or recommendation of a minister 
confers no pre-eminence that should elevate him in his own esteem, or 
excite the jealousy of others; for it was said to the disciples, "One is 
your master, even Christ, and all ye are brethren." So far from the 
meeting assuming the power to give a call to the ministry, the very act 
of acknowledging the gift conferred by the Head of the church, is a 
renunciation of all such power. 

Fourthly. The appointment of elders being intrusted to the Monthly 
Meeting, all members who are qualified may be considered eligible to 
the station, and therefore it is not liable to the charge of creating a 
caste in the Society. It is only assigning specific duties to those who 
are considered qualified for their performance, and it appears to be 
warranted by the practice of the primitive Christian church. 



ON CHRISTIAN DISCIPLINE. 491 

It is the duty of elders to watch, with parental care, over the whole 
flock, extending a hand of help and a word of encouragement wher- 
ever it is needed. They are not only to sit with ministers, but to en- 
deavour to sympathize with them in their religious exercises, and when 
they perceive that a minister, through unwatchfulness, or a desire of 
applause, runs into an excess of words, without the life and power of 
the gospel, or even if he fall into a habit of delivery unsuitable to the 
dignity of the subject, it is their duty, in a kind and affectionate man- 
ner, to extend suitable counsel. This may also be done by other 
members of the Society, who may feel it their duty ; but there is an 
obvious propriety in this service being committed to discreet, experi- 
enced minds, such as elders ought to be, for should it become a subject 
of general remark, the minister's usefulness would be impaired, his 
feelings might be wounded, and the harmony of the society endangered. 
Like all other institutions, the eldership is liable to abuse, when in- 
trusted to improper hands, and it has perhaps in some cases been made 
an engine of oppression ; but the same may be said of the ministry 
itself, which, although a great blessing when preserved in purity, be- 
comes the most terrible of all scourges when it falls into the hands of 
a mercenary or bigoted priesthood. 

MEMBERSHIP. 

Monthly Meetings are authorised by the discipline to admit into 
membership those who are convinced of the principles of Friends, after 
having appointed a committee to confer with them concerning the 
motives of their application, and to inquire into their moral characters. 

The greater part of the society, however, is composed of those who 
are members by birthright ; and this regulation having been much 
censured by some, appears to demand an attentive examination. The 
chief grounds of objection are, that birthright membership, even when 
followed by a guarded and religious education, does not confer grace, 
and cannot of itself make any one a member of the true church of 
Christ. And moreover, that persons who become in this way members 
of a religious society, may rely upon it to their own injury, like those 
Jews who said, "have we not Abraham for our father?" Thus, it is 
asserted, many will grow up to be merely moral men and women, 
without vital religion, "having the form of godliness, but denying the 
power thereof;" and being employed in the administration of the 
discipline, they will introduce into the church a state of lifeless for- 
mality. 

It must be admitted that these objections are not without weight, but 
I think they are over-balanced by the following considerations. 

First. Although a birthright in a religious society cannot confer 



492 A DISSERTATION 

grace, yet we believe children are born in a state of innocence ; and if 
they die in this state, they will be received into the mansions of bliss, 
agreeably to the declaration of the blessed Jesus, " Suffer little children 
to come unto me, and forbid them not, for of such is the kingdom of 
heaven." If they are fit for heaven, are they not worthy to be consi- 
dered members of the church ? 

Secondly. Under the Mosaic law, the children of Israelites inherited 
the religious privileges of their parents, receiving in their flesh the 
seal of the covenant; and likewise in nearly all denominations of 
christians, the children of members are baptized by sprinkling, to 
indicate their initiation into the visible church, and their acceptance 
of salvation through Christ. 

Now it is evident that neither the Jewish rite, nor the baptismal 
ceremony, can of itself confer the gift of Divine grace, nor secure a 
holy life. They are, at best, only visible signs, expressive of an invi- 
sible grace, which, according to the doctrines of Friends, is offered to 
the acceptance of all, for " the grace of God which bringeth salvation 
hath appeared to all men." Therefore, in classing as members all the 
children of members, and in rejecting the ceremony of water-baptism, 
the society acts consistently with its principles. 

The Jewish custom of birth-right membership, was evidently re- 
tained in the primitive christian church, for the apostle Paul writes to 
the Corinthians, concerning christians married to unbelievers, " The 
unbelieving husband is sanctified by the wife, and the unbelieving 
wife by the husband: else were your children unclean, but now are 
they holy."* 

Thirdly. When we consider the close affinity between parents and 
their offspring, and that children inherit not only the condition in life, 
but often the mental and physical peculiarities of their parents, and 
when we reflect, moreover, that the training given in infancy has a 
decided and lasting influence upon human character, it is abundantly 
manifest, that in a great majority of cases, the children of pious and 
judicious parents may be so educated, as to preserve them from the 
contaminating influence of the world, and to cherish in their hearts 
the principles of righteousness. The care extended by the Society of 
Friends over its junior members, and the consciousness they feel that 
they are entitled to the privileges, and amenable to the rules, of the 
discipline, have a most salutary influence upon their characters. 

MAKEIAGE. 

As early as the year 1653, being several years prior to the general 
establishment of meetings for discipline among Friends, George Fox 

* 1 Cor. vii. 14, 



ON CHRISTIAN DISCIPLINE. 493 

issued advices in relation to marriage. Subsequently, he addressed to 
the meetings of Friends, several epistles in which he designated the 
manner to be observed in its solemnization. 

"The right joining in marriage is the work of the Lord only, and not the 
priests or magistrates; for it is God's ordinance, and not man's. And, there- 
fore, Friends cannot consent that they should join them together. For we 
marry none — it is the Lord's work, and we are but witnesses. But yet if a 
Friend, through tenderness, have a desire that the magistrate should know 
it, (after the marriage is performed in a public meeting of Friends and 
others, according to the holy order and practice of Friends in truth through- 
out the world, and according to the manner of the holy men and women 
of God of old,) he may go and carry a copy of the certificate to the magis- 
trate ; Friends are left to their freedom herein. But for priests or magis- 
trates to marry or join any in that relation, it is not according to the scrip- 
ture ; and our testimony and practice hath been always against it. It was 
God's work before the fall, and it is God's work only in the restoration." * 

In order to avoid all just cause of offence, a notice of the proposed 
marriage was twice published in meetings for worship, or some other 
place of public resort, and care was taken to inquire into the clearness 
of the parties from other similar engagements. When widows were 
about to be married, inquiry was made whether the children of a former 
husband, if any, had their legal rights properly secured. The solem- 
nization of the marriage took place in a meeting for divine worship ; 
the parties taking each other by the hand and promising with divine 
assistance, to be loving and faithful, until death should separate them ; 
and then they signed a certificate, stating the engagement, and manner 
of proceeding ; which certificate was also attested by the signatures of 
many others, who had witnessed the ceremony. 

The wisdom of these precautions soon became apparent, for the 
clergy of the Anglican Church claimed the exclusive privilege to join 
people in marriage ; which pretension being sanctioned by law, and 
rendered lucrative, — caused the marriages of Friends to be called in 
question by some. At length a case occurred, as related in the Life of 
George Fox, of a Friend's marriage being brought before a legal tri- 
bunal, when, after a full investigation, its legality was clearly estab- 
lished. 

BURIALS. 

The same simplicity, or freedom from ceremony, which characterized 
the meetings and marriages of the primitive Friends, was observed at the 
interment of their dead. The corpse was laid in a plain coffin without 
any covering or furniture upon it. At the grave, a solemn pause was 
observed, to afford time for serious reflection, as well as an opportunity 
for any who might be impelled by a sense of duty to offer a word of 

* George Fox's Works, VII. 336. 



494 A DISSERTATION 

exhortation. No habits of mourning were worn, nor were any monu- 
ments with inscriptions of a eulogistic character placed over the grave. 

CHARITY AND CARE OE THE POOR. 

As, in the primitive christian church, the care of widows and orphans, 
and the assistance of the poor, claimed the early attention of the disci- 
ples, so, at the rise of the Society of Friends, these were among the 
first objects in the administration of their discipline. 

They were not willing that their poor should be dependent on the 
parish for support, but funds for their relief were raised by voluntary 
subscription among the members ; nor were they unmindful of the 
duty that devolves upon all to contribute, according to their means, in 
works of general charity. The following extract from the Journal of 
George Fox illustrates their manner of proceeding. After speaking of 
the General Meeting at Skipton, in the year 1660, he says : — 

" This meeting had stood several years, and divers justices and captains 
had come to break it up; but when they understood the business Friends 
met about, and saw Friends' books, and accounts of collections for relief 
of the poor, how we took care one county to help another, and to help our 
Friends beyond the sea, and provide for our poor, that none of them should 
be chargeable to their parishes, &c, the justices and officers confessed that 
we did their work, and would pass away peaceably and lovingly, com- 
mending Friends' practice. Sometimes there would come two hundred of 
the poor of other people, and wait till the meeting was done, (for all the 
country knew we met about the poor,) and after the meeting Friends would 
send to the bakers for bread, and give every one of those poor people a 
loaf, how many soever there were of them, for we were taught 'to do 
good unto all, though especially to the household of faith.' " 

The epistles of George Fox abound with exhortations to liberality in 
supplying the wants of the poor, administering to the relief of prison- 
ers, and providing for the support of widows and orphans. 

The discipline of the Society requires "that the condition of its mem- 
bers, who are in indigent circumstances, be duly inspected, in order that 
advice and relief may be seasonably extended, and assistance afforded to 
them in such business as they are capable of. To defray the expenses 
which their support and the education of their children will necessarily 
occasion, it is recommended to each Monthly or Preparative Meeting of 
men and women Friends, to be liberal in subscriptions for raising and con- 
tinuing funds for these purposes. And in the exercise of this benevolent 
care, it is desired that we may always guard against unnecessarily exposing 
the names or situation of our fellow-members." * 

TRADE AND BUSINESS.. 

So strong was the popular prejudice against the Society of Friends 
at its first rise, that many refused to deal with them. It was not long, 

* Discipline Bait. Yearly Meeting. 



ON CHRISTIAN DISCIPLINE. 495 

however, before their probity and punctuality became so extensively 
known, as to gain them general favour. The solicitude of George Fox 
lest they should be drawn away by the cares and temptations of busi- 
ness, is thus expressed in his epistles: 

" At first you know that many could not take so much money in your 
trade as to buy bread with — all people stood aloof from you when you 
stood upright and gave them the plain language, and were at a word [in 
your dealings]; but now that through this you are come to answer that of 
God in all, they say they will trust you before their own people, knowing 
you will not wrong nor oppress them. And the cry now is, where is there 
a Quaker of such or such a trade? 0, therefore, Friends, who have pur- 
chased this through great sufferings, lose not this great favour which God 
hath given unto you, but answer the witness of God in every man which 
witnesseth your faithfulness, that they may glorify your Father on your 
behalf. All Friends everywhere, that are shopkeepers or merchants, or 
factors, or any other trade, keep low in the power of God, and do not go 
beyond your capacity, nor reach after things more than ye can justly per- 
form, and answer all men; but in all your places be just and true, that ye 
may answer all within and without [the Society], and truth and justice in 
your returns ; and keep your words. So say, and so do, in all your tradings, 
which is the royal law of liberty, else ye are a dishonour to Christianity. 

" Be not cumbered nor surfeited with the riches of this world, nor bound 
nor straitened with them, but be loose and free from them, and married to 
the Lord." * 

EDUCATION. 

The education of children so as to preserve the purity of their morals, 
and to promote practical righteousness, was, in the view of George Fox, 
an object of primary importance. 

The following extracts are from his epistles to Friends : 

"All Friends, train up your children in the fear of God; and as they are 
capable, they may be instructed and kept employed in some lawful calling; 
that they may be diligent, serving the Lord in the things that are good ; that 
none may live idle and be destroyers of the creation, and thereby become 
burdensome to others, and to the just [witness] in themselves." .... "It 
is desired that all Friends who have children, families and servants, may 
train them up in the pure and unspotted religion, and in the nurture and 
fear of God; and that frequently they read the Holy Scriptures, which is 
much better than to be gadding abroad. And exhort and admonish them 
that every family apart may serve and worship the Lord as well as in 
public." .... 

But although he considered their moral and religious education of 
the first importance, he was not indifferent to their progress in useful 
literature and science. 

He says in his Journal, under date 1667, " I advised the setting up 
of a school [at Waltham] for teaching boys, and also a women's school 
to be opened at Shackelwell, for instructing girls and young maidens 

* Friends' Library, I. 131. 



496 A DISSERTATION 

in whatsoever things were civil and useful in the creation." He also 
gave a piece of ground which he owned near Philadelphia, to be used 
as a botanical garden for " the lads and lasses of the city to walk in, 
and learn the habits and uses of the plants." * 

SETTLEMENT OF DIFFERENCES. 

In order that all differences among members of the society might be 
settled amicably, and without resort to the legal tribunals, the following 
mode of proceeding was recommended by George Fox, and the sub- 
stance of it ingrafted into the Discipline. 

"If there happen any difference between Friend and Friend, let them 
speak to one another; and if they will not hear, let them take two or three 
of the meeting they belong to, that they may end it, if they can. And if 
they cannot end it, then it may be laid before the Monthly Meeting. And 
if it cannot be ended there, then it may be brought before the Quarterly 
Meeting, and there let it be put to half a dozen Friends, that they may end 
it and keep their meetings quiet. Or, they that are at difference may choose 
three Friends, and Friends may choose three more, and let them stand to 
their judgment." -j\. . . . "All that are concerned to end any difference, 
let them have but one ear to one party, and let them reserve the other ear 
for the other party, so that they may judge impartially, without affection or 
favour, or respect of persons." + 

The settlement of differences by arbitration has been found to suc- 
ceed admirably well. It has been the means of avoiding the ruinous 
expenses of law-suits, and in most cases of averting the animosities 
that usually attend litigation. There is no doubt that the same princi- 
ple might with great advantage be adopted in civil society, and the ends 
of justice, in most cases, more effectually promoted than by the present 
system of jurisprudence. Clarkson gives an account of an institution 
formed for this purpose, called " The Newcastle-upon-Tyne Association 
for general Arbitration," which was remarkably successful in settling 
differences among merchants and ship-owners. He says it was finally 
destroyed by its popularity, for so many persons were ambitious of the 
honour of becoming members of the committee, that some of inferior 
knowledge, judgment, and character, were too hastily admitted into it ; 
which impaired the public confidence in its decisions, and led to its 
extinction. \ 

TREATMENT OF OFFENDERS. 

One of the chief objects of christian discipline, is to endeavour to 
reclaim those who deviate from the principles of Christianity. 

* Evans's Memoir of George Fox. f George Fox's "Works, VII. 339. 

\ Friends' Library, I. 135. 

§ Portraiture of Quakerism, in Vol. II. ch. v. 



ON CHRISTIAN DISCIPLINE. 497 

The following advices on this subject, from the epistles of George 
Fox, show the manner and the spirit in which this important and deli- 
cate service should be conducted. 

" Now concerning gospel order ; though the doctrine of Jesus Christ re- 
quireth his people to admonish a brother or sister twice, before they tell the 
church, yet that limiteth none, so as that they shall use no longer forbear- 
ance before they tell the church, but that they shall not less than twice, ad- 
monish their brother or sister before they tell the church. And it is desired 
of all, that before they publicly complain, they wait in the power of God, 
to feel, if there is no more required of them to their brother or sister, before 
they expose him or her to the church; let this be weightly considered." 
"And further, when the church is told, and the party admonished by the 
church again and again, and he or they remain still insensible and unrecon- 
ciled, let not final judgment go forth against him or her, until every one of 
the meeting have cleared his or her conscience ; that if anything be upon 
any, further to visit such transgressor, they may clear themselves, that if 
possible, the party may be reached and saved. And after all are clear of 
the blood of such an one, let the judgment of Friends in the power of God 
go forth against him or her ; as moved for the Lord's honour and glory's sake, 
that no reproach may come or rest upon God's holy name, truth, and people. 

"And all such as behold their brother or sister in a transgression, go not 
in a rough, light, or upbraiding spirit to reprove or admonish him or her ; 
but in the power of the Lord, and spirit of the Lamb, and in the wisdom 
and love of the truth, which suffers thereby to admonish such an offender. 
So may the soul of such a brother or sister be seasonably and effectually 
reached unto and overcome, and they may have cause to bless the name of 
the Lord on their behalf, and so a blessing maybe rewarded into the bosom 
of that faithful and tender brother or sister that so admonished them." 

" And be it known unto all, that we cast out none from among us ; for if 
they go from the life, and spirit and power, in which our unity is, they cast 
out themselves. And so it has been our way to admonish them, that they 
may come to the spirit and light of God, which they are gone from, and so 
come into the unity again. For our fellowship stands in the light that the 
world hates, and in the spirit which the world grieves, vexes and quenches ; 
and if they will not hear our admonition as before, the light condemns them, 
and then goes the testimony of truth out against them. 

" And no condemnation ought to go further than the transgression is known. 
And if he or she returns, and gives forth a paper of condemnation against 
him, or herself, (which is more desirable than that we should do it,) this is a 
testimony of his or her repentance and resurrection before God, his people, 
and the whole world; as David, when Nathan, came to admonish him. 

" And let no testimony by way of condemnation be given forth against 
any man or woman, whatever crime they commit before admonition, and 
until such times as they have had Gospel order according to Christ's doc- 
trine." "That is, 'if thy brother offend thee, speak to him, betwixt thee 
and him ; and if he will not hear, take two or three ; if he will not hear 
two or three, then tell it to the church," &c* 

CONCLUSION. 

This sketch of the origin anil chief provisions of the Discipline of 
* George Fox's Works, VII. 339-40. 

32 



498 A DISSERTATION" 

Friends may, not inappropriately, be concluded by a few remarks on 
the benefit derived from that admirable code. 

We have seen that many of its most important provisions -were 
adopted at the recommendation of George Fox, soon after the rise of 
the society — that others were added as experience suggested their pro- 
priety — and that its arrangements, nearly as they now stand, were 
completed during the life of that eminent man, whom William Penn 
terms a " faithful servant and apostle" of the Most High. 

In the Journal of George Fox, under date 1667, after mentioning the 
Monthly Meetings set up, and their care " to admonish and exhort such 
as did not walk as becomes the gospel," he adds ; " And indeed, these 
meetings made a great reformation among the people, insomuch that 
the justices took notice of their usefulness."* 

This sentiment is corroborated by other writers of that day, and fully 
sustained by the following passage from " Gough's History of the 
People called Quakers." Keferring to the institution of the Discipline, 
he says — 

" This economy hath ever since subsisted amongst this people, whereby 
the great ends of religious society, real devotion of heart towards God, a 
careful and circumspect conversation iri righteousness and honesty amongst 
men, and the mutual edification of each other in love, have been materially 
promoted, and a people dispersed in sundry quarters of the world, rendered 
a compact body, engaged in a zealous and mutual concern for the promotion 
of peace and piety amongst themselves and mankind in general." f 

It is observed by William Penn, in his " Account of the Rise and Progress 
of the People called Quakers," that they were careful in their discipline to 
" avoid two extremes, upon which many split, viz : persecution and liber- 
tinism." They denied the authority or necessity of a "coercive power to 
whip people into the temple.'' 

"On the other hand, they equally dislike an independency in society; an 
unaccountableness in practice and conversation to the terms of their own 
communion, and to those that are the members of it. They distinguish 
between imposing any practice that immediately regards faith or worship, 
(which is never to be done, nor suffered, nor submitted unto,) and requiring 
Christian compliance with those methods that only respect church-business 
in its more civil part and concern, and that regard the discreet and orderly 
maintenance of the character of the society, as a sober and religious com- 
munity. In short, what is for the promotion of holiness and charity, that 
men may practise what they profess, live up to their own principles, and 
not be at liberty to give- the lie to their profession without rebuke. They 
compel none to them, but oblige those that are of them to walk suitably, or 
they are denied by them ; that is all the mark they set upon them, and the 
power they exercise, or judge a Christian society can exercise upon those 
that are the members of it." J 

The rules and regulations of the discipline are not like the laws of 
the Medes and Persians — unchangeable. Any Yearly Meeting may 

* Journal, II. 88. f Gough, II. 165. 

J Preface to Journal of George Fox, XXXII. 



ON CHRISTIAN DISCIPLINE. 499 

alter or repeal them, so far as relates to its own members. And more- 
over, any member is at liberty, in the Monthly Meeting to which he or 
she belongs, to propose a change of discipline, or any other measure 
pertaining to the concerns of the society. If the proposition meet the 
concurrence of that meeting, it may go forward to the Quarterly Meet- 
ing, and if there approved, it may be taken to the Yearly Meeting, 
where, if adopted, it becomes a rule of the society. 

It is obvious, however, that no change of discipline should be made 
without due deliberation, and a persuasion in the minds of the members 
that it is consistent with the Divine will. 

To show the estimate which some, who were not members of the 
Society of Friends, have placed upon the labours of George Fox in 
establishing the discipline, the following passages are quoted : 

"There is no character in Christian history since the days of its divine 
Founder," says the " Annual Review and History of Literature," " more free 
from spot or stain than that of George Fox. It is no less absurd to pro- 
nounce him insane from his writings, than it would be to pronounce Crom- 
well a fool from his speeches. 

" By their actions they are to be judged. No form of civil polity so un- 
exceptionable in its means and end, so beautiful in all its parts, so perfect 
as a whole, has ever been imagined in philosophical romance or proposed 
in theory, as this man conceived, established, and reduced to practice." * 

Clarkson, in his " Portraiture of Quakerism," says : " The discipline of 
Friends is the grand foundation-stone upon which their moral education is 
supported. It is the grand partition-wall between them and vice. If this 
part of the building were ever allowed to be undermined, the building 
would fall to pieces ; and though the Quakers might still be known by their 
apparel and language, they would no longer be so remarkable as they are 
now generally confessed to be, for their moral character." -j- 

* Friends' Library, I. 123. f Vol. I. p. 183. 



THE END. 






683 » 



• V'^ 









,s*^ 






xO O. 















,Oo. 



-^ '•*-. 






OCV 













•** 




' 















Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 



PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 






CV 



... PAPER PRESERVATION 

. 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 
























^ "^ 















^ N 















Mx- f 



+*. v* 



A A 



<l$^ 









^ v* N %', 










^A V* 



















... ,v 


















.s s ^ 
























LIBRARY OF CONGRESS 



017 525 095 5 f 



I 



